Stand Still, Sermon · Part 3
Stand Still, not Flying.
3. …. Gods people must stand their ground against all Enemies, Spirituall & Temporall.Thus were the Israelites at this time ready to doe: Some ready to flye from the Enemy, could they but have found a passage to breake out at; others as ready to flye to him. Moses interdicts them both with this one word of Command; Stand, stand-fast, stand-still, requiring them to stand their ground, to keepe their Quarters and Stations. And this should the Lords people doe in like cases against all their Enemies;1…. Against spiriturall Enemies, Satan & Anti-christ. be they Spirituall or Temporall. Spirituall, Satan and Anti-christ; Temporall, cruell and bloody Persecutors; all represented and shadowed out here by Pharoah and his Hoast, as I shall show you in the prosecution. And against all these should the Lords people stand their ground.
1…. Against Satan.First, Against Satan and all the Power of Hell: Those Principalities, and Powers, and Rulers of the Darknesse of this world, those foreign, those Spirituall wicked…csses in high places, (as the Apostle describes them, Ephe. 6. Ephe. 6.12.) These are the chiefe Enemies (as the Apostle there tells us) that Christians have to combate and conflict with.Pharoah & his Army, representing Satan and the Power …f Hell. Enemies represented by Pharoah and his powerfull Army here pursuing the Israelites. Even thus doth Satan, with all the power of Hell pursue the Israel of God, (so the Apostle calleth all faithfull Christians, Gal. 6. Gal. 6.16.) Aegypt, I shall not need to tell it you, how it was a figure of our spirituall bondage, and misery under sinne and Satan; No… yet how Israels deliverance out of Aegypt was a figure of our spirituall deliverance by Christ. These are obvious notions. As also that Pharoah the King of Aegypt was but as a Vice-Roy or Deputie, representing Satan the Prince of this world. Joh. 14.30.It is a representation which wee find the Prophets sometimes making use of. So the Father Saint Iero…e Interprets that of the Prophet Ezechiel, Ezek. 29. Ezek. 29. v. 2.Sonn… of Man set thy face against Pharoah King of Aegypt, &c. This he speakes (saith the Father) litterally against Pharoah King of Aegypt;Hieron.com.ad locum. but Allegorically and Mystically, Contrà magnam illam Potestatem, against that Principalitie and Power, even Satan the Prince Paramont of Aegypt. But more clearely the Prophet Isay in his 27th chap. Prophesying against the Kingdom of Satan, (as the Contents in your Geneva Bibles lay it downe) he expresseth it thus:Isa. 27.1. In that day the Lord with a sore, great and strong Sword; shall visite Leviathan, the winding Serpent, &c. and he shall stay the Dragon that is in the Sea. Where by Leviathan, the Serpent, & Dragon (as Interpreters mostly agree it) is to be understood properly the King of Aegypt, who was a Potent and mightie Prince, living amongst, and (as it were) upon the waters, viz. the River of Nilus, and the Red-Sea, from whence came the chiefest revenue of his Country, (as Illicius notes upon the word Leviathan) and therefore there called the Dragon that is in the Sea, or the Dragon in the waters, as the Psalmist describes him, Psal. 74. Psal. 74.13, 14.where speaking of Pharoah and other his Commanders, whom God destroyed in the Red Sea: Thou brakest (saith he) the heads of the Dragons in the waters: Thou brakest the heads of Leviathan in pieces. In both places, the Drago… and Leviathan is one and the same, viz. Pharoah with all the Power of Aegypt. So the Prophet Ezekiell most clearly explaines it, Ezek. 29.3. Ezek. 29.3.where Prophesying by name against Pharoah King of Aegypt, he calls him the great Dragon that lyeth in the midst of his Rivers. Thus it is properly, but Mystically and Allegorically, it is to be understood of Satan and his Kingdome. Hieron.Com.ad locum. & in Cant. Hom.…. Calv. ibid.So Ierome, so Calvin, so Interpreters generally carry it. Satan, he is the great Leviathan, so called for his Power and strength; that crooked winding Serpent, for his poyson and subtiltie, winding himselfe every way for his owne advantage: The Dragon that is in the Sea, the Sea of this world, (as Calvin prosecutes it) playing and sporting himselfe like the Leviathan in the deepe waters,Job 41. or like the Crocodile in Nilus, seeking whom he may devoure. And he is the spirituall Pharoah, who holding all men by nature in a spirituall servitude and bondage, he prosecutes the Israel of God, all those who are taken out of his hands, translated out of his Kingdome, in measure freed and delivered from his Tyranny, with all the power he can make, seeking either to reduce them, or to destroy them.
Now in reference to him, and all these spirituall Enemies, the counsell in the Text is very proper, teaching the Lords people what they are to doe,Stand fast against these Enemies. Consistite, stand, stand fast. So the Apostle presseth and inculcateth it in the place fore-named, Ephe. 6. Ephe. 6.1….Put on the whole armour of God, that you may be abl… to stand, vers. 11. Take unto you the whole armour of God, that you may be able to with stand, and having done all, to stand, vers. 13. Vers 13.foreign, 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; Whom resist steadfast in the Faith, 1 Pet. ….….(saith Saint Peter) speaking of that roaring Lyon:) foreign ▪ firmi in side, or per fidem, firme and steadfast by Faith in Faith, by the Power of Faith in the Profession of Faith. Standfast in the Faith, (saith the same Apostle to his Corinthians, 1 Cor. 16. 1 Cor. 16.13.)
Q Stand still? And stand fast? Counsell soone given,Satan, a potent Enemy. (you may say) but not so soone taken. Satan, a Potent Enemy, how shall we poore striplings ever be able to looke him in the face, much more to stand our ground against him?
A. So was Pharoah.Even so might the Israelites here have replyed to Moses. Pharoah and his Hoast, a Potent Enemy, and how should they ever be able to stand against him? Yet for all that Moses here bids them stand, and stand still. This did he, even as it is said of Abraham, Rom. 4.19. Rom. 4.19, 20.Being not weake in Faith, he considered not his owne body, &c. He staggered not at the Promise of God through …nbeliefe, but was strong in Faith, giving glory to God ▪ thus did Moses here. Being not weake in Faith, he considered not the Body of his owne Army, which in many respects was f…rre inferiour to that of the Enemies; but being strong in Faith, he gave glory to God, resting upon the Promise, and upon that ground he bids them stand. True it is, if we looke at our Enemies and our selves, comparing their strength with our weakenesse, we shall find a discouraging disproportion.God is able to make us stand. But here's our comfort, whatever they or we be, we have a strong God who is able to make us stand, though in our selves never so weake. So saith …aul of the weake brother, foreign, He shall be upheld, Rom. 14.4.he shall be established, why, for God is able to make him stand. And therefore how conscious soever of our owne weaknesse, yet be we strong in the Lord, strong, not in our owne, but in his strength, going forth against this Enemy as David against his Goliah, 1 Sam. 17.45.not in any confidence of our owne, but in the name of the Lord, resting upon his power and faithfulnesse,1 Tim. 4.17, 18. Psal. 138.8. Phil. 1.6. who having once delivered us out of the mouth of this Lyon, will yet deliver us (as Paul concludes) perfecting his owne worke where once he hath begun it. Stand wee therefore our ground against Satan.
2. Against Antichrist, an Enemy also figured by Pharoah, &c.Secondly, And as against Satan, so (in the second place) against Anti-christ. A spirituall wickednesse too. Such is the mystery of Anti-christ, whatever the Person be. An Enemy figured and shadowed out also by Pharoah, and the power of Egypt here. Egypt, it was a Type and figure of Rome, so the Spirit it selfe interprets it, Revel. 11. Revel. 11.where speaking of the two witn…sses, the faithfull Martyrs of Christ that should be slaine under Anti-christ, (as it is generally interpreted) he saith, That their dead bodies should lye in the streets of the great Citie, which spiritually is called Sodome and Egypt. That great City there spoken of is Rome, Ve…s. 8.together with the whole Romish jurisd…ction; and of this Citie saith the Spirit, it is spiritually called Sodome and Egypt; Sodome, for the Filthinesse of it, the ho…r…d abominations there acted and allowed; Egypt, for her Idolatry and Tyranny, being a House of Bondage to Gods people, wherein they were held inthralled for many hundred yeares together: And being in measure delivered from that bondage, as Israel here was from Egypts, Pharoah and his Hoast, the Pope the head of the Church Malignant upon earth, with all the power he can rayse both Spirituall and Temporall, …ee prosecutes and pursueth them; seeking by all wayes and meanes either to reduce them, to bring them back into Egyptian-R…mish-bondage againe, or else to destroy them, to cut them off from being a people;Psal. 83.41 that so the name of Israel might be no more had in Remembrance. Now in this case, what shall the poore Church and people of God doe? Why even that which Moses here adviseth the Israelites to doe in the like condition, viz. stand still, Consistite, stand fast. I, whatever straits or exigents, whatever dangers or difficulties they may be brought unto, yet let them stand fast, stand still.
And this let all of us at this day doe.Applic. Stand fast in our libertie from Anti-christian Bondage. That is my aime still, to bring home this piece of counsell to our selves, as apprehending it very seasonable, considering the condition into which God hath now cast us. Acondition (as I have often said) not unlike to this of the Israelites in the Text, and that not onelyonly in respect of our present dangers, but also in respect of our former deliverance. God who here had brought them out of Egypt, from under the bondage of a Temporall Pharoah, hath wrought the like, nay a greater deliverance for us, in bringing our forefathers from under the bondage of a Spirituall Pharoah, that Romish-Bondage, bringing them and us into a libertie, and that comparatively a glorious libertie. Having done this for us, at the present he hath brought us (as he did them) to the Red-Sea, a Sea of Blood, where we are in a great strait, incompassed with many difficulties and dangers. Now in this condition what shall wee doe? Why, take the counsell in the Text; whatever become of us; yet stand still, stand fast. It is Pauls counsell and charge to his Galathians, Gal. 5. Gal. 5.1.Stand fast in the libertie wherewith Christ hath made us free, and be not againe intangled in the yoake of Bondage. Beloved, this is a liberty wherewith Christ hath made us free, this liberty from Romish servitude; and therefore being delivered, foreign, stand fast, not suffering our selves to be againe intangled in the yoake of that bondage. In this case rather choosing to Dye Free-men then to live slaves. Stand we fast therefore.
Stand still, neither returning nor turn…ng aside.And Stand still. Neither Returning, nor yet Turning aside. Both these at the present the Israelites were ready to doe. Being in this strait, many of them in their affections were returned back to Egypt againe: Is not this the word that we did tell thee in Egypt, (say they to Moses in the verse before the Text) Saying, Let us alone that wee may serve the Egyptians, for it had beene beetter for us to serve the Egyptians? Others of them no question were looking out which way they might turne aside; and could they have found a passage either on the right▪hand or left, they were ready to breake out at it. And I would to God there were not too many in this Kingdome at this day too like unto them in both these. Some who in their affections are returned backe to Egypt to Rome againe. Such who thinke that there is too great a foreign too vast a distance betwixt Rome and us,Luk. 16.26. (surely such there were some amongst us of late, and I doe not thinke that their number is lessened at this day,) and therefore they could be content to meet them halfe way, that so there might be a Reconciliation betwixt us and them. Others turning aside, some to the right hand, others to the left hand, breaking out at those Breaches which the sad calamitie of the Times hath made. It is a branch of that threatning which the Lord denounceth against Samaria by the Prophet Amos, Am. 4. Am: 4.3.Ye shall goe out at the Br…aches, every Cow at that which is before her: meaning that th…y should flye confusedly, some this way, some that way. And is not the like judgement in a great measure fallen upon us of this Kingdome at this day? How many doe wee see dayly going and flying out at the Breaches which our sad Divisions have ma… … the walls of our Hierusalem? Breaking forth into Errors, some on the left hand, others on the right hand, every one at the Breach that is before them? Thus it is, but thus it should not be.
And thus let it not be with us (my Brethren.1. Notreturning to Rome againe.) God hath in mercy brought us out of Egypt, delivered us from R…mish Bondage; Farre be it now from any of us to entertaine so much as a thought of ever returning thither againe. Stand fast in this our libertie. Whatever libertie it is that God hath vouchsafed us that way, maintaine it, standing our ground, keeping our distance;Beware of Reconcilers and Moderators. 2 King. 20.11. taking heed of the proditorious counsells of whatever faint-…earted, or false-hearted Reconcilers or Moderators, who would perswade us to imitate the Sunne (or shadow) upon the Diall of Ahaz, to return some degrees…backwards, to remit somewhat of our stricknesse and rigidnesse (as they deeme and call it) and to meet our adversaries of Rome halfe-way▪ by receiving their Traditions, readmitting their Superstitious Rites and Customes, that so we might at least hold a faire correspondency and compliance with them: Counsell most pernicious and destructive to the true Church of God. Stop wee our eares against it, knowing them for false-brethren, who either suggest or promote it. So Paul calleth those I…daizing-christians, who sought cunningly to betray the libertie of the Churches.Gal. 2.4, False-brethren (saith he) unawares brought in, who came in privily to spy out our libertie which we have in Christ …esus, that they might bring us into bondage. Such be we ware of, not hearkning to them, not suffering our selves to be thus inthralled and inslaved againe. It is that which Paul blames and checks his Corin…hians for, that they were so patient, or rather so dull and stupid this way. ye suffer (saith h…) if a man bring you into bondage, 2 Cor. II. … Cor. 11. 20. Isac…ars Patience.Whatever burdens the false Apostles layed upon them (as … did many, pressing Circumcision, with other Ceremonies of the Law, imposing them not as things indifferent, but necessary) they were content to beare and yeeld to. Such patience we may truely call it, Virtus Asinina, Isachars Patience, whom Iacob herein compareth to that dull creature which coucheth downe betwixt a double burden. Gen. 49.14.Not commendable in those Corinthians, nor yet where ever it is found.
What Burdens may be …orne, and what not.As for other burdens, we may beare them, and in some cases ought. Burdens by lawfull authoritie imposed upon the outward man, upon our persons or estates, though grievous, yet we may beare them. And when we must doe it, doe it patiently; the best remedy in this case, the best way to alleviate and lighten burdens of that nature. Levius fit Patientiâ, &c. But when burdens come to be imposed upon Conscience (as in the Church of Rome they are, where humane Inventions are imposed not as things indifferent, but necessary; not as matters of order, but of worship; made parts of worship, or meanes of worship, and so directly layed as burdens upon the Conscience) in this case to beare and suffer, (I meane to shew our selves active in obedience) what is it but to betray the libertie wherewith Christ hath made us free? And therfore here stand we fast.
Keepe our distance.Which that we may doe, keepe we our distance, not returning unto them. This is that which the Lord giveth the Prophet …eremy in charge to doe. Having once made a seperation, seperated the precious from the vile, then (saith the Lord) Let them returne unto thee; but returne not thou unto them. Jer. 15.1….Take wee the charge as directed unto us. We through the mercy and goodnesse of God, have made a seperation from the Church of Rome, having (at least in …ood measure) seperated the precious from the vile; precious Truths from vile Errors, precious Ordinances from vile Corruptions, wherewith they were mingled amongst them. Now what ground we have here got, keepe it, keeping our distance. If they will come and returne to us, so it is; otherwise let not us returne to them, no nor yet come neerer to them. Heare the counsell in the Text, and take it, stand we still.
Stand still not returning, not turning back;2. Not turning aside to the left hand or right. Deut. 5.32, 11▪ 16. no nor yet turning aside. A charge which the Lord himselfe frequently giveth his people; ye shall not turne aside, neither to the right hand, nor to the left. And this charge,let it inthe name of God be directed unto us, as being very seasonable for the times: The times whereinto we are fallen, they are turning times, wherein (as in a pitcht Battell) wee may see some wheeling and falling off to the left hand, others to the right hand. Take wee heed of both, neither of which we can do with credit or safetie. Even as it was with the Israelites at the Red Sea, had they turned aside either to the right hand or left, they had first fallen upon the Rocks, and afterwards upon Wildernesses full of fiery Serpents, (as Aynsworth observes it out of the Chaldee Paraphrase.) Surely such is our condition at this day: Turne aside we cannot without both scandall and danger; And therefore take we the counsell here in the Text, Stand still.
First, Stand still, not falling off to the left hand;1. Not falling off to the left hand. not remitting or abating ought of the stricknesse, either of our Profession or Practice. Turn not aside from serving the Lord. This is the charge which Samuel giveth the people when they were in a strait, having provoked the Lord by their sinnes; and God having manifested his displeasure against them, by such visible signes and tokens as that they were afraid least his wrath should breake …rth upon them to consume them; Yet (saith Samuel) turne not aside from following the Lord, 1 Sam. 12. … Sam. 12.20.Let it be spoken to all those amongst us who have given up their names and themselves unto God, let not them now turne aside from following the Lord. It matters not what disgrace the Profession, but specially the Power of godlinesse at the present lyeth under; how those who desire and indeavour to walke most closely with God, make themselves not onelyonly a Reproach, but a Prey to Gods Enemies and theirs. Let not all this turn us aside. If this render us vile in their eyes, let us yet be more vile: Better be vile in their eyes, then in the eyes of God and his Saints, which our turning aside will make us to be. I hate the works of them which turne aside (saith David) Psal. 101. Psa. 101.3. Psa. 1…5. v. last.As for such as turne aside unto their crooked wayes, the Lord shall lead them forth with the workes of iniquitie, Psal. 125. Take wee heed how wee doe it. No, though it were to purchase a temporall securitie. Such counsell carnall reason will readily suggest in these loose times: for the saving our skin to cast off our coat, the cloake of our Profession; but take heed how we listen to it; In so doing (as Samuel tels the people) we shall but turne aside after vainethings, 1 Sam. 12.21.which cannot profit nor deliver, for they are vaine. Fall not off to the left hand.
2. Nor yet to the right hand.Secondly, Nor yet (in the second place) to the right hand. Let not any …ere be prejudiced against this piece of counsell. I shall handle it tenderly, but freely and faithfully as becomes a Minister of Christ, and one that unfeignedly desires the peace and welfare as of the whole Kingdome in generall, so of this place in particular. Herein taking that counsell my selfe, which I am now commending unto you, viz. not to turne aside to the right hand or to the left, from ought that the Lord hath put into my mouth to speake unto you this day.
That there are right-hand Errors abroad in the world,Right-hand Errors rise at this day. and some of them rise in this Kingdome at this day; I suppose it will be granted at all our hands. A word of Caveat then can neither be unreasonable, nor unseasonable. These Errors take wee heed of; And so much the rather, because they are such errors as Gods own people are most subject to. And here particularly take we speciall heed of those Errors which are directly destructive or dangerous to the Communitie, Beware, specially of such Errors as are destructive to the Body ofthe Church.to the whole Body of the Church wherein we live. Such (amongst other) is that error of the seperation (to which I may joyne that other of Anabaptisme) which teacheth men to forsake the publique Assemblies, and to breake off Fellowship and Communion with the Saints of God in publique Ordinances, nay to renounce and disclaime the true Churches of Christ, as false and Anti-christian. The Dangerousnesse of Seperation at present.An error of dangerous consequence at all times, but never more, (I thinke never so much) then at this day. For Souldiers to desert and fall off from the body of the Army at any time it is dangerous, but much more when it is engaged. That is our condition at the present, the whole Body of the Church is engaged. Now at this time for any to fall off and turne aside, though they doe not goe over, and turn to the Enemy, yet their turning aside is of dangerous consequence, the next way to let in the common Enemy upon us, and so to rout the whole Church. And therefore to all such, if there be any here present that have but an eye that way, let me speake in the language of the Text, Stand yee still. As yee tender the good and welfare of this Church, and in it of all the Churches this day under heaven, all which have a venter in this bottome; As you would not have a hand in betraying of that Church of God, in whose wombe you were once conceived, and whose breasts have given you suck, stand you still.
Magistrates & Ministers, both must bid the people stand still.And what I here speak as a poore Minister of Christ, in the name of God let Authoritie, according to the power committed to them, second. I do not goe from my Text in making this motion: Moses here in the Text, he represents both Minister & Magistrate; having left a president for both, shewing them what they are to doe if at any time they shall see the people in a mutinous distemper, ready to flye every one his way: In this case they must bid them stand, stand still.
Obj. 1. May wee not flye out of Babylon?Obj. Stand still will some say, what then, may we not flye out of Egypt, out of Babylon?
A. Babylon? Yes, we may doe it, we must doe it; The voice from heaven is expresse for it,A. Yes, but take heed we mistake not. Revel. 18.4. Come out of her my people. But here take heed we mistake not.
First, That we take not Sion for Babylon: To call Sion Babylon, is no lesse a fault then to call Babylon Sion. Now as for the Church of England (the marke at which that arrow is let flye) sure I am,1. That we take not Sion for Babylon. Isa. 5.20. Lam. 2.…5. though it be not Sion the Perfection of beautie, yet she hath so much of Sion in her as will free her from this charge of being Babylon.
Obj. Why, but she hath much of Babylon in her, some Reliques of Rome yet remaining, besides many corruptions cleaving to her Ordinances, and much confusion in her Administration.
A. Suppose all this should be granted, what then, must she presently be called and counted Babylon? You would thinke him but an undutifull child, who because, (as he thinkes) he espies some lightnesse in his mother, should therefore presently spit in her face, and call her whore. Surely, whatever it is that can be charged upon the Church of England, make the worst of it, it is but lightnesse, lewdnesse it is not; no sufficient ground for any to sue forth a divorce upon it, and to disclaime her as none of Christs Spouse; Babylon she is not.
Secondly, In the second place,2. Take heed we flye not from Babylon to it. let such as call and count her so, take heed least in flying from Babylon they flye to it, from Babylon to Babylon; I, from a supposed to a reall Babylon. Certainly, if the word (Babylon) signifie Confusion (as it doth) then may we find Babylon amongst those who call the Church of England BABYLON. Amongst them what Confusion? Confusion upon Confusion; Seperation upon Seperation; God writing their sinne (as in other cases frequently he doth) in the punishment of it.
Obj. 2. Why, but it will be said,Obj. 2. Being come out of Egypt and Babylon, are we not to advance? Suppose it that we be got out of Babylon, and out of Egypt, what, must wee now stan… …ill? Are we not to advance, and march on Canaan-wards? Are we not to goe forwards, seeking after further degrees of puritie and perfection?
A. True, we are so to doe; but,A. Tarry till God lay out our way. Tarry till God lay out our way for us. It was Israells case here in the Text, being come out of Egypt to the Red Sea, they were not to make a stand and fit downe there, but to advance and march on: I, but being brought into a strait, they must stay till God lay out their way for them. And the very same is our case at the present; God having brought us out of Egypt, it is both our dutie and desire to advance, forgetting what is behind (as Paul speakes of himselfe) to presse forwards towards further puritie of ordinances, Phil. 3.14.and perfection of administrations; But being in a strait, (as at this day we are) we must tarry Gods time till hee have layed our way, till he hath divided the waters for us: This wee trust he is about to doe, and in his time will doe, and that by the like meanes as here he divided the Red Sea for the Israelites. By what meanes he divided the waters for them, the Story will tell you, viz. by his owne Rodin the hand of his Servant Moses: His owne Rod, so Moses calleth it, Exod. 17. Exod. 17.9.I will stand with the Rod of God in mine hand. The Rod of God in the hand of his Servant Moses, this was the Instrument to lay out the way for this people in this strait of theirs, as you shall find it in the 16. vers. of this 14. chap. Life up thy Rod (saith the Lord to Moses) and stretch out thine hand over the Sea, and divid… it. Now what was hereby signified? Why, the Rod of God, it signified the Word of God, (so our Aynsworth most fitly interprets it) which is sometimes called the Rod of his mouth, Isa. 11. Isa. 11.40.and the Rod of his Power, (or strength) Psal. 110. Psa. 110.2.This Rod in the hand of Moses, what is it but the Word of God in the hand of lawfull Authoritie? And by this Rod wee trust God …ill in his time divide the waters, and lay out a way fo… …is people to walke in: Which till he doe, it is our dutie to doe what Moses here requires from the people of Israel, to Stand still, not running every one his way. Had the Israelites done so here in the Text, what doe we thinke would have become of the Body of the Armies? And shall we take the advantage of the times every one to runne his way? What doe wee thinke will become of the Body of the Church? And therefore for the present stand we still, onelyonly doing that in Faith, which some of the Israelites here did out of Feare, Cry unto the Lord, that he would shew us the way wherein he would have us to walk;vers. 10. to that end, blessing all endeavours for the finding and laying out of that way.
Why, but what needs that?Obj. 3. Obj. 3. The way is layed out already.when as the way is layed out already, and that so plainly, as those which have eyes may see it?
To such who so think and speak, A. Leane not to our judgements.I shall only commend that of the Wise man, Prov. 3. Prov. 3.5.Trust in the Lord with all thine heart, but leane not to thine owne understanding, thine owne judgement. Surely this it is which hath deceived many a one, and may deceive any one, even leaning to the private judgement, whether of a mans selfe, or others. It is Elihues speech in Iob, Job 32. Job. 32.7.I said, Dayes should speake, and multitude of yeares should teach wisedome. If one would rest upon the private judgement of any, in reason it should be upon the Antient, those who have greater experience then others; yet even they may bee deceived: So Elihu there found it. True it is (as hee there goeth on) There is a spirit in man, Vers, ….and the Inspiration of the Almightie giveth understanding: Now, were a man sure of the immediate assistance of this spirit, were hee Divinely inspired as the Prophets and Apostles were, this Iudgement of Inspiration he might safely leane upon, but not upon his owne judgement; For (as Elihu there proceeds) Great men are not alwayes wise, vers. 9.neither doe the aged understand judgement. The Spirit of God onelyonly is an infallible Spirit, that can neither deceive, nor be deceived; Not so with the spirit of man, no not of the Wisest, no not of the Learnedest, no not of the Holiest man: And therefore bee not over-confident of our selves, resting too much upon our owne opinion, (our judgement is no more; so Elihu there goeth on: Hearken unto me, Vers. 10.I also will shew mine opinion.) Specially in points litigious and controversall betwixt men, both Learned and Godly, (such as the present controversies of the times are.) In this case it will be good for us to be rather jealous of our selves, suspecting and suspending our owne judgements, and so to wait for the decisions and determinations of others, particularly of those, whom by vertue of their office,Deut. 17. v. 8, 9, 10, 11. God hath made the proper Iudges in differences of that nature.
Wait for the Determinations of those whom God hath made Judges. Luk. 1.10.21. Whilst the Priests are within consulting with Gods Oracle, the people must wait and pray without.Under the Law the manner was when the Priests were gone in to the Tabernacle or Temple, there to officiate before the Lord, to offer Incense unto him, (and so to receive answers from him) the people stood without waiting and praying, as you may see it in the first of Luke. Here see what we are to doe at this day, and doe it. Divine Providence hath singled forth some to enter in to his Tabernacle, to draw neer to himselfe, to consult with his Oracle (his Word) and to enquire his will for his people. Now, whilst they are within, let us be waiting and praying without, importuning the Throne of Grace for a blessing upon their consultations, that when they come forth, they may bring with them an answer from Heaven, such an answer as may evidence it selfe to every mans conscience in the sight of God. Which receiving, so farre as wee shall finde it agreeable to the Rule of the Word, let us readily imbrace and submit unto it.
Taking this course, now our advance will be not confused, but orderly:An orderly advance, where Leaders goe before & people follow. Such were the Israelites march through the Red Sea, and through the wildernesse, an orderly march, wherein their Leaders went before, and the people followed after; So the Psalmist describes it, Psal. 77. Psal. 77. v. ult.vers. last. Thou leddest thy people like a flock, by the hand of Moses and Aaron; God led his people, but it was by the hand of Moses and Aaron; Moses their Prince, and Aaron their Priest; And by them he led them as a flock, as a flock of sheepe, (so the word in the Originall properly signifieth.) Now, antiently sheepe were wont not to goe before their shepheards, as at this day they doe. (I mean it literally, but if any shal take it metaphorically, they shall find but too much truth in it) but to follow after. To which custome, our Saviour alluding in that tenth of Iohn, he tells us that his sheepe heare his voice, Joh. 10.4, 27.and follow him. Thus did the people of Israel, not goe before, but follow after, Moses and Aaron being guided and ordered by those directions which they had received from God for them. And surely (my Brethren) would wee but take this course, not to runne before, but follow after our Leaders, (I meane following them as Paul would have his Corinthians to doe him, 1 Cor. 11.….so farre as they are followers of Christ) our advance would have both more beautie and safetie in it; whereas being confused and disorderly, it can have neither.
Thus much I have spoken, (more I shall not speake; wishing, if it were the will of God, I might never have occasion to speake againe of this Subject) being led to it, as I conceive, very aptly by the word in my Text; Sure I am, my aime in speaking it, hath been proved no other then Moses his here was, viz. to stay the spirits of the Lords people amongst us, which at this day are so ready to runne out, and to hold them downe in a quiet expectation of what God will yet doe for us, that so by their precipitancies and over-hastinesse, they may not outrunne their owne and the Churches mercy.
One Branch of this Point is yet behind,Stand against Temporall Enemies, bloody Persecutors. and that is touching Temporall Enemies. Where the Question may be, how Christians ought to demeane and carry themselves in the case of outward and open Persecution, when they are pursued by cruell and bloody Persecutors, such as Pharoah and his Egyptians here were; A case which the Lords people in most ages of the Church have been well acquainted with; how soon we may be, we know not: It will not be amisse therefore, to enquire afore-hand what to doe, or how to demeane our selves in such a case. To which the Text returnes an answer, which being rightly understood will prove not unusefull, bidding us to stand, stand still.
Q. Whether Christians may flye in time of Persecution?Q. Stand still, (you may say) what then? May not Christians flye in times of Persecution?
A question which we find often put up, and as variously prosecuted and resolved by Divines and Casuists. A threefold answer I find returned to it, A. A three-fold Resolution given by the Antients.each having an antient Father for the countenance of it. The two former extreames, the third a medium, a middle way betwixt both, which (as in other cases so here) we shall find to be the viatuta, the safe way, and the way for us to walke in.
1. That it is simply unlawfull.First, The first and most antient is Tertullians, who held it simply unlawfull for Christians in any case to flye in time of Persecution, upon which Subject hee hath written a whole booke, indeavouring to strengthen his opinion with many Arguments. Herein wee find him followed, as by those antient Heretiques, the Circumcillions, so by some of the Anabaptists of later times.
2. That is simply necessary.Secondly, A second opinion is Athanasius his, who in opposition to Tertullian, held it not onelyonly lawfull for Christians to flye in Persecution, but necessary; as a thing not onelyonly permitted and allowed, but enjoyned and commanded; grounding his opinion upon those words of our Saviour,3. In some cases lawful, though not simply necessary. Mat. 10.23. Where speaking to his Disciples, he bids them, When they persecute you in one Citie, then flee into another.
Thirdly, A third is Augustines, who in an Epistle to Honoratus, Epist. ad Hono. …80.yeeldeth it to be sometimes lawfull, though not simply necessary; a thing at sometimes, and in some cases permitted and allowed, though not enjoyned and commanded. To this judgement of his, Divines generally subscribe, as being sound and Orthodox, declining the two other, the one as being an Error on the right hand, the other on the left. And in this middle way wee shall goe along with them.
Flight in persecution is not at all times and in all cases simply unlawfull.The third opinion most Orthodox. Christians not alwayes bound to stand still. Christians are not alwayes bound to stand still. Arguments to evince the truth of this assertion (if need were) we might soone muster up many; some taken from Scripture, others from Reason: Scripture will furnish us with Permissions and Presidents.
For Permission, Proved from Scripture by Permission. Mat. 10.23.wee shall need no other but that of our Saviour fore-named, Mat. 10. When they persecute you in one Citie, flye into another. An expresse allowance for flight in some cases; I, in some cases a Precept, not onelyonly permitting, but commanding.
Obj. I know what Tertullian and some others reply to that Text, viz. that it was a Temporary precept peculiar to that time, and those persons, to continue onelyonly so long till the Apostles should have preached the Gospell throughout the Cities of Iudea, and no longer.
A. This Evasion is groundlesse, in as much as wee no where find any other Text of Scripture repealing or countermanding that permission. And besides, (as our Master Perkins further alledgeth) we shall find the Apostles (to whom this commandement was given) practizing it after our Saviours Ascension, Perk. Cases.and not onelyonly amongst the Iewes, but almost amongst the Gentiles.
To back this warrant we have many Presidents, Presidents.many Examples, and that both of Christ himselfe, who being in danger (as the Story tells us) frequently withdrew himselfe,Mat. 12.15. Mat. 14.13. Joh. 8.59.10, 39, 40. escaping out of the hands of his Enemies, not yeelding himselfe to them untill the houre of his Passion was come; & of many other Worthies both of the Old and New Testament. In the Old Testament, Iacob flyeth from his brother Esau, Gen. 27. Moses having slaine the Egyptian, and being in danger of his life, flyeth from Egypt into Madian; which act of his, the spirit approveth, recording it as a work, not of Feare, but of Faith, Heb. 11. Heb. 11.27.By faith he forsooke Egypt, &c. Elias being threatned by Iezabel, and in danger of his life, flyes to Mount Horeb, 1 King. 19. 1 King. 19.3. 1 King. 18.13.The rest of the Prophets, many of them betaking themselves unto their Caves under Obadiahs protection. In the New Testament, Ioseph and Mary being guardians to our Saviour during his minoritie, and being in danger by Herod, Mat. 2.14.they flye with the Babe into Egypt. Peter being in prison, and destinated by Herod to be sacrificed the next day to the fury of the people, the Angel of the Lord awakning of him in the night,Act. 12.4.6. bids him be gone. Paul being in Damascus, beset by the Governour & the Garrison there, he maketh an escape, being let downe by the wall through a window in a basket, Act. 9. Act 9.25. 2 Cor. 11.32, 33.The woman in the Revelation (the Church) being persecuted by the Red Dragon (Satan and his instruments, Rev. 12.14.cruell and bloody persecutors) she had given unto her two wings of an Eagle (meanes for a speedy escape) that she might flye into the wildernesse (a place of secrecy and safetie.) Here is Permission, here are Presidents.
Proved by Reason.If need were, wee might sub-joyne Reasons, proving the Lawfulnesse of flight at some times, and in some cases.
Reas. 1. Nature dictates selfepreservation.First, It is that which Nature dictates to preserve it selfe, and that not corrupt, but pure nature. Now what nature dictates, Grace doth not contradict; onelyonly it regulateth, and ordereth it for the way and meanes of that preservation, that they be lawfull and warrantable.
Secondly,Reas. 2. Christians must serve divine Providence. Christians are bound to serve the divine Providence, in drawing forth the thread of their life, and carrying it on to that period which God himselfe in his secret counsell hath appointed and determined.
Thirdly, It is their dutie herein to have a regard,Reas. 3. They must, have a respect to the soules of their Enemies. not onelyonly to themselves, their owne bodies, but also to their Enemies, to their soules; not permitting them (so farre as they can prevent it) to draw the guilt of innocent blood upon their owne heads.
Fourthly, And lastly,Reas. 4. They must do that which may tend most to Godsglory. (to name no more) Christians in all their actions, they must ever have an eye to the glory of God, which sometimes (as I shall show you anon) they may promote more by their flying then by their standing still.
In some cases then, let it be yeelded, which cannot be denyed, that Christians are not bound to stand still, they may flye. As for those Arguments which are brought against it, I will not spend time in answering of them, rather referring those who desire further satisfaction in this point to our judicious Perkins in his Cases of Conscience; as also to our learned Florentine, Tertullianu… adversū Ecclesiam …exuithaec volumina, de Pudicitiā, de Persecutione, &c.P. Martyr in his Common Places, who returnes particular answers to all those objections alleged by Tertullian in that booke of his, upon which Saint Ierome hath passed this censure, that it was written (as some other bookes of his were) Adversum Ecclesiam, rather against, Hieron. Catal. viron. Illustr.then for the Church.
Q Christians sometimes may Fly:Q. When Christians may flye, and when they must stand▪ But when may they flye? And when must they stand still? Two usefull questions, the latter of which will bring us close home to the words of the Text. To both of them I may returne this generall answer.
A. Her in they must follow Gods direction. Mat. 8.9:A. When God biddeth them flye, they must flye; when he biddeth them stand, they must stand. In both, observing the Direction of God their Commander, as the Souldiers and Servants of the Centurion are said to doe his: I say unto this man, goe, and he goeth; and to another, come, and he commeth; and to my servant, doe this, and he doth it. Thus are Souldiers ordered for their standing or marching, their advancing or retreating, their comming on or falling off, all by the word which they receive from the mouth of their Commanders. And thus must Christians be ordered for their flying, and standing by the command and direction of God himselfe. When God biddeth them flye, they may, they must flye; when he biddeth them stand, they may, they must stand.
Q. How God biddeth flye, or stand.Q. But here the question will runne on, when doth God bid them flye? And when doth he bid them stand? Or how is the will of God made knowne to them in this case?
A. God makes known his will two wayes.A. For a more particular answer, know wee that God maketh knowne his will herein two wayes; either in an Extraordinary, or in an Ordinary way.
1. Inan Extraornary way.First, In an Extraordinary way, by Dreames, Visious, Revelations, immediate Inspirations. Thus the Angell of the Lord appeared to Ioseph in a dreame, saying, Arise, take the young Child and his Mother, and flye into Egypt, Mat. 2. Mat. 2.13.Thus also an Angel appeared unto Peter in the prison, awakning him, bidding him shift for himself, Act. 12. Act. 12.7, 8.Even as the Angells did to Lot when they had brought him out of Sodom, they did him shift for himselfe, Flee for thy life, looke not behind thee, stand not still, Gen. 19. Gen. 19.17.And so on the other hand, by a like meanes God maketh his will known unto Paul touching his abode at Corinth, promising him a protection there, which was done in a Vision (as the Story tells us) (Act. 18. Act. 18.9.) Afterwards when he was to goe up to Hierusalem, Act. 20.23.he went bound in the Spirit, (as himselfe telleth us) put on by a secret Inspiration. Thus God hath made his will knowne to some of his people heretofore, and I will not deny but hee may doe the like at this day. But this wee have no warrant to expect or looke for.
Secondly,2. Ir…ano…dinary way, viz. by his word or work, which Christians in this case must have an eye to. That which we are to have an eye unto for the regulating of our Flight or Stay, is the will of God made knowne to us in a more ordinary way, viz. by his Word or Worke. These two wayes God doth ordinarily make knowne his will unto the sonnes of men touching whatever he would have them doe, or not to doe. By his Word, giving them at least some generall Rules and directions: By his Worke, his worke of Providence seconding the word, & giving them at least the hints of more particular directions. And thus doth he make his will knowne unto his people in this particular case, the case of flying or staying, viz. by his Word and Worke. Revel. 12.14.These two (as some Expositors carry it) are the two wings which are said to be given to the woman in the Revelation in the place fore-named, viz. Gods Oracle directing, and his Providence protecting. And both these must Christians have an eye upon in this case.
First, Upon the Word, 1. The Word, which orders Christians in this case to doe what may make most for Gods glory, & their Brethrens good.which holdeth forth unto them this generall Rule and Direction. Christians in their flying or standing must do that which may conduce most to the glory of God, and good of others. These are two of the maine ends which every Christians should live too, (his owne salvation being the third.) And these two he must have an eye unto, as in all other his actions, so in this.
1. Christians herein must do what may make most for the glory of God.First, In the first place, he must have an eye to the glory of God, which should be to the Christian as the Polestarre to the Marriner. Now here sometimes it may so fall out, that a Christian may glorifie God more by his flying then by his standing: In this case God bids him flee. Sometimes on the other hand, he may glorifie God more by his standing then by his flying: In this case God bids him stand. And accordingly a Christian is to order himselfe.
Q. Who shall be Judge of this?Q. But who shall be the Iudge of this?
A. Why, that must every mans owne Conscience; Non externus judex, A. A mans owne Conscience.sed domesticus, (as P. Martyr resolves it) not any forreigne Iudge, (at least not primarily and principally; True it is, wee may and ought to consult with others about it, because we are prone to be partiall in our owne cause) but the Judge that must give Sentence in this case, must be the Iudge in a mans owne bosome, every mans owne Conscience. This is that which every Christian in the case of flying ought first to consult with. Aske Conscience what it is that induceth him to flee, and presse it to give a true answer, viz. whether it be the glory of God or his owne safetie, his owne peace and tranquillitie, whether God or himselfe that he looketh at?
Perhaps here Conscience will answer both; I accept the answer, yeelding it, that where both may stand together, a Christian both may and ought to have an eye to both, Gods glory and his owne good, even his outward peace and Tranquilitie.Conscience to be pressed to enquire.
But here (to presse Conscience a little further) let it be enquired;1. Which is the maine spring, God, or our selves.
First, Which of these is the maine spring, the first Principle, that which first setteth a man a going? Is it God or himselfe? Gods glory or his own safetie? This question (my Brethren) put home upon Conscience, it may happily come neere us. We are all naturally neere unto our selves, and oft-times too neere. So it is when wee set up our selves, our owne peace, our owne outward tranquilitie as the first and maine thing which we looke at; In the meane time, making the glory of God subservient unto that.
Secondly, Let it be enquired,2. Whether our providing for our selves be not some diminution to the glory of God. whether our providing for our owne safetie in this way of flight, be not some diminution to the glory of God? Whether wee might not glorifie God more by our standing then by our flying? Here presse conscience to give sente…ce according to evidence, and according th…reunto order we our selves for our flying or standing, doing that which may conduce most to the glory of God.
Secondly,2. Do that which may conduce most to our Brethren… good. And (secondly) that which may conduce most to the good of others, specially the Publique good. We are not borne, neither should we live meerly for our selves; all of us for others, all of us for the publique. As members doe for the good of the body, so should Christians live for the good of the Communitie, the good of the Church. And this wee must have an eye unto (as in our whole course, so) in this case of flying or standing in time of Persecution.
Now here sometimes it so falleth out, that Christians cannot flye without both publique scandall and danger; the case specially of publike Persons, Magistrates, & Ministers. Their flight oft-times indangers the Communitie, as the flight of the shepheard doth the flock, or as the flight of the Mariners in Pauls voyage would have done the passengers, touching whom Paul telleth the Centurion and Souldiers, Except these abide in the ship, Act. 27.31.yee cannot be saved. Now in this case, they being thus engaged, God biddeth them stand, and therefore they may not flee. Upon this ground, that worthy Governour Nehemiah tooke up that Heroick Resolution, Nehem. 6.11.Shall such a man as I flee? A Magistrate, in whose standing the safetie of the Communitie of the whole body of the people is bound up,Aug. Epist. 180. …d Honorat. though others flee, he may not. And so Augustine, (in the place fore-named) determines the case of Ministers. Where they cannot flye without eminent danger to their flocks, there God biddeth them stand. A determination grounded upon that of our Saviour, Ioh. 10. Where describing the good Shepheard and the Hireling, he tells us, the one standeth, and the other fleeth: The good Shepheard giveth his life for his sheepe, Joh. 10. v. 11, 12, 13.but he that is an hireling, &c. He seeth the woolfe comming, and leaveth the sheep and fleeth, and the woolfe …atcheth them, and scattereth them. The hireling fleeth, &c. Where the safetie and welfare of a flock is bound up in the presence of the Minister, where his flight tendeth directly to their dissipation, or eminently indangereth their seduction, there God biddeth him stand. On the other hand, sometimes (as private, so) publique persons may withdraw themselves without any detriment to the Church. Nay, their fleeing may be an advantage to it: Thereby they may have the opportunitie off doing moregood to the Church then otherwise they could doe. In this case God bids them flee, and they have their Master going before them in it. Our blessed Saviour (as I told you) being in danger by his Adversaries, he often withdrew himselfe, this he did for the greater advantage and benefit of his Church, that he might have opportunitie for the finishing of the worke which his Father had given him to doe. What himselfe therein did, he orders his Apostles and Disciples to doe the like: When they persecute you in oxe Citie, flee into another; And wherefore must they flye? Why, that so by that meanes they might have opportunitie to doe the worke which their Lord and Master had given them to doe, viz. to publish the Gospell throughout all the Cities of Iudea. This it either is, or ought to be the desire and designe (as of every private Christian, so) specially of every Minister of Jesus Christ, that they may finish the worke which God hath given them to doe, Joh. …7.4.in doing what good they may to his Church and people▪ Now that way which may most conduce unto that end that they must take. If they may be more serviceable to the Church in their flying, now God bids them flee: If in their staying, now Gods bids them stand. This is the generall Rule which the word holdeth forth unto us, God thereby making knowne his will unto, us touching our flying or standing in time of Persecution.
Secondly,2. Gods worke of Providence. For more particular and personall directions herein, taking this Rule of the word along with us, we must have recourse to the worke of God, I meane his Providentiall worke, the passages of his Providence, from whence we may ordinarily learne somewhat more of his meaning and purpose towards us. This worke of Providence in this case observable is two-…old, viz. Inward or Outward; his worke within us, and his worke without us.
First, His inward work, his work upon the inwardman,1. His inward work upon the heart. upon our hearts and spirits, in the ordering and tempering of them. This wee find God doing variously, even as the Smith dealeth with his Iron, which sometimes he hardens, sometimes he softnes. Which sometimes he hardneth.Thus dealeth God with the spirits of his owne people, sometimes he hardeneth them, (take it in a good sense) fleeleth them (as it were) with an Heroicall Resolution, putting into their hearts a Spirit of courage and fortitude; so strengthning them with all might according to his glorious power, unto all patience and long suffering with joyfulnesse, Col. 1.11.(as Paul prayeth for his Coloss…ans) as that they dare looke whatever dangers or enemies in the face. Thus was it with Elias, when he tooke up that Resolution, that whatever came he would looke his Arch-enemy Ahab in the face: Notwithstanding that Ahab had vowed his death, and had made a most strict and narrow search for him throughout all the bordering Kingdomes and Nations,1 King. 18. vers. 10. (as Obadiah tells him) yet for all that Eliah is resolved, come what will come, he will face him; As the Lord liveth, before whom I stand, I will surely shew my selfe unto him this day;vers. 15. (so he tells Obadiah.) Thus was it with Paul when he went bound in the spirit to Ierusalem, Act. 20.22.whatever dangers were represented to him, he weighs them not, his resolution was to face the worst that could come:Vers. 24. I passe not at all (saith he) neither is my life deare unto me, so that I may fulfill my course with joy, and the Ministration which I have received of the Lord Iesus, to testifie the Gospell of the grace of God. Such a motion of the Spirit others of the Martyrs of Christ, in the Primitive times many, in latter times some have found and felt, strongly inclining and carrying them on to give testimony to the truth, steeling their spirits against whatever dangers, whatever sufferings. Now in this case God seemeth to give the word to such, bidding them stand, calling them to resist, though it be unto blood; And to this voice they ought to be obedient.
Sometimes softneth.But sometimes (on the other hand) God seemet… (as it were) to soften the spirits of men, and that by withdrawing, or with-holding that Spirit of strength and courage from them, so as upon due tryall and examination, after a serious dealing with their owne hearts about it, they find themselves weake and faint-hearted, not able to beare the shock of an approaching Temptation, but see just cause to feare, that if they be put upon the tryall, they shall rather shame the cause of Christ by their cowardize, then any waies grace or advantage it by their suffering. Now in this case, God seemeth for the present to give them a Relaxation, a Dismission, allowing them to withdraw from the present danger, and to take the opportunitie which he shall be pleased to offer them for their outward safetie and securitie, that so they may live to the glory of God, keeping faith and a good conscience. Here is the worke of God within a man, which in this case Christians must have a speciall regard unto.
Secondly,2. His outward worke in ordering of circumstances. His outward worke is the worke of his Providence, in ordering of circumstances, either for the furthering or hindring of flight. Herein the Providence of God is oft-times very observable and remarkable.
First,E…ther making way for escape. Sometimes God by his Providence he maketh way for his people that they may escape: maketh way for them, that freeing them from outward Incumbrances which might detaine them, and so hinder them from flying: And secondly, offering lawfull wayes and means to them whereby they may fly. See them both in Peter in that 12th of the Acts. Peter being in prison, God intending his rescue and inlargement,Act. 12. v. 7. …ends his Angell to him, who brings a light with him to shew him the way to escape; And to that end, he first causeth the chaines to fall off from his hands, so taking off impediments and incumbrances; Then he maketh way for him, causing the doores (the prison doores first,Vers. 10. and afterwards the Irongate) to open to him of their own accord, withall, leading and conducting him in the way by which he should flye. Thus when God hath a purpose to free and deliver his people from the Temptation of Persecution, he will cause a light to shine unto them in darkenesse, shewing them the way to escape. And to that end, he will both cause their chaines to fall off, take off outward lets and impediments, and incumbrances, which might be a clog and a hindrance to them, and he will make way for their deliverance; opening either a wide doore to them (as there he did to Peter, and elsewhere to Peter and other of the Apostles,Act. 5.13. who being cast into the common prison at Ierusalem, the Angel of the Lord came by night and opened the prison doores for them) or else a window, as he did to Paul when he was beset in Damascus, 2 Cor…. 11. v, last.2 Cor. 11. providing either an open or a secret way for their escape. Now in this case, when God thus layeth out the way for his people, especially when he openeth a doore to them, making a cleare and free passage for them, offering lawfull wayes and meanes, and putting into their hands a just and faire opportunitie to flye: In this case he seemeth rather to bid them serve his Providence, by making use of the meanes of deliverance offered and tendred unto them; which if they doe not (especially if they be not more then ordinarily strengthned to hold out) they may seeme to tempt God.
Or…shutting it up. Psal. 88.8.Secondly, But sometime (in the second place) on the other hand God may seeme to shut up his people, his Providence so disposing of their condition, as that he cuts off all safe and lawfull wayes and meanes of making escape; either so clogging them with outward impediments, as that they cannot flye, or else not shewing them any faire or lawfull way whereby they may flye. That is the direct case here in the Text, Israel being come to the Red Sea they were now in a strait: God had shut them in on every side, so as they could not flye without eminent advantage to the Enemy, and hazard to themselves. They must (as I told you) have fallen first upon the Rocks, and then upon the Wildernesses, which were full of fiery Serpents; And therefore being brought into this condition, Moses here biddeth them stand, and stand still.
And this must the Lords People in the like condition doe:In which case wee must stand still. When God by his Providence hath so hedged them in, as that they cannot see any safe or lawfull way for their escape, they must now stand still, resigning up themselves unto God, resting themselves contented with his dispensation, abiding his good will and pleasure, not adventuring upon any indirect or unlawfull wayes or meanes for their rescue or deliverance. A truth so cleare in Thess. 1. that indeed it needeth no demonstration.
The Ground of it being those generall Rules and knowne Maximes, both in Reason and Religion.
1. Reason tells us that of two evills, Reas. 1.the lesse is ever to be chosen: Now comparing them together, and let Religion be the judge, we shall find the least sinne to be a greater Evill then the greatest suffering, the one being but a finite, the other an infinite Evill.
2. And secondly, Religion will tell us, That Evill may not be done that good may come of it;Reas. 2. no not the least evill for the producing of the greatest good: It was an imputation cast upon the Apostle, and the Primitive Christians in his time, that they should say; Let us doe …ill, that good may come, Rom. 3. Rom. 3.8.But Pa…l cleares both himselfe and them, washing his hands of it as a most foul slander, a Blasphemy; foreign, As we are slanderously reported.] A doctrine most erroneous, soule, and so is the practice.
Applic. Generall.Vse. Which (in the feare of God) let every of us take heed of. Is it so, that God at any time shall bring us into straits, hedging us in, so as we see no doore, no window opened, no lawfull way or meanes offered to us for our deliverance, take heed of adventuring upon any unlawfull and unwarrantable. And this doe wee, as in other cases.
Particular, in the case of Persecution.So particularly in that case which the Text more directly leadeth us unto, viz. the case of open Persecution. In this case (if ever God shall bring us to it, as how soone he may, wee know not) the first thing wee doe,Psal. 85.8. let us (with the Psalmist) hearken and heare what God shall say unto us, whether hee bid us stand or flye; (which we may for the▪ most part judge of by the Rules and Directions before laid down) and accordingly let us order and demean our selves: If he bid us flye, take heed how we stand, least in standing we fall, fall into Temptation. If he bid us stand, now take heed how we flye (that is the case in the Text;When God bid…stand, take heed how we flee.) which if we doe, upon our owne perill be it, and so it will be; certainly wee shall find neither comfort nor safetie in it. Take one instance for it, and but one, even that of Zed…hiah, which you shall find recorded by the Prophet Ieremy, in his 38 and 39 chapters. In the 38 chap. Ieremy by Gods direction,Jer. 38. counsells the King what course to take, viz. to goe forth to the King of Babels Princes and Commanders, having then begirt the City, to yeeld himselfe a prisoner to them, (so you have it, vers. 17.) This counsell Zedechiah rejects,Vers 17. yeeld himselfe he will not: what then? Why, he will attempt to make an escape and flee; and this he doth with as much privacy and secrecy as might be;Chap. 39. taking the advantage of the night, he fleeth by a by-way, Vers. 4.viz. by the way of the Kings garden, there breaking out at a Sallyport, a posterne-doore, by the gate between the two wals; so taking his way towards the wildernesse, thinking thereby to elude both the Prophets threatning, and the Enemies fury. But what was the issue? The Enemy pursues him, overtakes him, carries him to Riblah, vers. 5.where NebuchadnezZar gave sentence against him to have his eyes put out, and himselfe carried captive to Babel, which was accordingly executed.vers. 7. No better successe can they expect or looke for, who when God biddeth them stand, yet they will be fleeing. Let such make account that judgement will follow them, and overtake them. I remember what Zophar in Iob saith of the wicked man;Job 20.24. He shall flee from the Iron weapon, and the Bow of Steele shall strike him through. Those that flee from the Ironweapon, the Sword of Persecution, when God bids them stand: God hath a steele bow to let flye after them, arrowes that will overtake them, swift messengers to arrest them, judgements as great or greater then those which they fled from. This is that which the Lord tells the inhabitants of Moa…, Jer. 48. Jer. 48.43, 44.Fearc, and the Pit, and the snare shall be upon thee, O inhabitant of Moab, saith the Lord. He that fleeth from the feare, shall fall into the pit, and he that getteth up out of the pit, shall be taken in the snare. Here is all that a man shall get by flying when God bids him stand. The Prophet Amos describeth it well,Am. 5.19. As if one should flee from a Lyon, and a Beare met him, or went into the house, and leaned his hand upon the wall, and a Serpent bit him. The truth hereof many of Gods Saints have found upon their owne experience. Master Perkins makes report of one,Perk. Case of Cous. a Professor in the dayes of Queene Mary, who having first a strong motion in himselfe to stand it out, and seale the truth with his blood, afterwards flying, for that very act he felt such a sting in his conscience, that he could never have peace till his death. God hath Serpents and Scorpions to sting the consciences of men in this case, besides many temporall judgements to meet with them in their bodies, in their estates, wives, children, or the like; so as it is to no purpose to flye when God bids stand. And therefore in this case let us rather imitate the Souldier, who being appointed to stand Sentinell, or lye Perdue; whatever the danger or hard-ship be, though the bullets flye never so thick, yet he stands it out all weathers, not stirring from his charge till the same hand which set him there relieve and fetch him off againe. Thus being called forth by God to this suffering-worke, take heed how we decline it, how we withdraw our selves. Dreadfull is that threatning which wee meet with Heb. 10.38. Heb. 10.38.If any man draw back, (foreign, si quis se subdux…rit; If any man withdraw himselfe, steale his neck (as it were) out of the collar) My soule shall have no pleasure in him; there is a Meiosis in the phrase, lesse said, but more intended, my soule shall have no pleasure in him, that is, it shall hate and abhorre him. Would we not fall under this displeasure, this disfavour and hatred from God, take heed of giving back when he bids us stand. In this case, what ever come of us, stand wee fast, stand we still.
Q. Stand still, (you may say?Q. How a Christian may bring his heart thus to stand.) A lesson soone read, but not so soone learnt. How shall a Christian bring his heart to such a holy stabilitie, as that he may be able to stand in this storm of Persecution?
It is a usefull question. A.In the answer of it I shall not be large, having already layed you downe divers directions which may be very proper in this case; to them I shall in a great measure referre you. For the present, I shall onelyonly take hold of that metaphor which the question it selfe (as I propounded it) puts into my hand. How shall a Christian be made so stable, as that he may stand still in the storme of Persecution?
I answer,Illustrated from a House, which that it may stand all weathers, there are 3 things requisite. even by the like meanes as a House may be made to stand it out all weathers, to looke stormes and tempests in the face, and not give way. How that may be done every one can tell. It must have a good foundation, it must be strongly built, and low built. Apply we all these to our present purpose briefly.
First, The first requisite there and here, in a house, 1. A good foundation.and in a Christian, is a good foundation. This I take from our Saviour himselfe, who in that knowne comparison, Mat. 7. mindeth us of two houses, Mat. 7.24, &c.the one built upon the Rock, the other upon the Sand; the one standing, the other falling in a storme: Thereby representing unto us two sorts of Christians, the one grounded, the other ungrounded. The one of these standeth it out in the stresse of Temptation, the other giveth way. That we may be able to stand in the storme of Persecution, let our first care be for a good foundation, that we may be well grounded,Get the Soule built upon Christ. 1 Cor. 10.1. see that our soules be built upon the Rock. That Rock is Christ; so we have the Apostle himselfe interpreting it. Christ the onelyonly sure foundation. So saith the same Apostle, 1 Cor. 3. 1 Cor. 3.11.Other foundation can no man lay then that which is layed, Iesus Christ. Whatever else it is that the soule builds upon, it is but Sand. He is the Rock firmly sustaining, and strongly bearing up (as his Church in generall, so) every faithfull soule that is built upon him by a true and a lively faith. As ever we would attaine this holy stability, to stand still in this storme, make this sure that our soules be thus built, built upon this foundation; make sure our Union and Communion with Iesus Christ, from whom must come all our strength for the supporting, bearing us up, and bearing us out in the stresse of whatever tryalls. I am able to doe all things, (saith the Apostle) (and as to doe, so to suffer) through Christ that strengthneth me.
Phil. 4.13. Well principled.And being thus founded upon Christ himselfe, labour also to be well grounded in the Mystery of Christ, I meane in the knowledge and apprehension of saving-truths, held forth unto us in the doctrine of the Gospell. To get our understandings inlightned, and our judgements strongly convinced touching the Princi…les of Christian Religion, which the Apostle calleth the laying of the foundation. With all, labour to get a love of the Truth. Heb. …1.You know who tells it you, that love is strong as death. Cant. 8.6.Without this foundation the soule will never stand sure, a Christian will never stand still.
2. Strongly builtSecondly, The foundation being good, now (in the second place) the second requisite in a house is, it must be strongly built, viz. of good materialls well wrought; good stone or brick well couched and cemented with well tempered mortar; or strong timbers, sound and substantiall principalls, good studs and joice, and spars, &c. all well joynted and bound together. And even thus must it be with the soule that would stand it cut all weathers,The Soule must be well layed in with substantiall graces. and stand still in time of Persecution, it must be thus built and thus layed in with all requisite varietie of sound and substantiall graces. A truth which the Apostle illustrates by another metaphor, very opposite and fit to our present purpose, Ephesi. 6. Ephesi. 6.11.where calling upon Christians to stand, and stand fast against their spirituall Enemies, he shewes them what they should doe, viz. Put on the whole Armour of God. I shall not need to tell you from whence the metaphor is taken. The Souldier that would stand the charge of the Enemy, he must be compleatly armed: And thus must the Christian be that would stand fast, and stand still (as against spirituall, so) against temporall Enemies, against cruell and bloody Persecutors, he must have Gods Panoply upon him. Now what that Armour is, the Apostle there shews us; even the graces of the Spirit, viz. Truth, and Righteousnesse, and Faith, and Hope, and Love, &c. All these must a Christian be furnished with, that would stand in the evill day, the day of Persecution. By this meanes, it was that the Apostles went so comfortably on, (as in their doing, so) in their suffering-worke. 2 Cor. 6. v. 4, 5.In all things they approved themselves the Ministers of God, in much patience, in afflictions, in necessites, in distresses, in stripes, in impr…sonments, in tumults, &c. (as Paul telleth his Corinthians.) This they did, and how did they it?▪Why, by purenesse, by knowledge, by long-suffering, vers. 6.7.by the kindnesse, by the Holy Ghost, by love unfeigned, by the word of Truth, by the power of God, by the Armour of the Righteousnesse. Would we imitate them in their constancy, labour to resemble them in their other graces. I hasten to the third and last particular, which is,
Thirdly, The house which would stand firme must be low built. 3. Low built.High-towering Turrets are often Castles of Come-downe, in every stresse shaking and tottering; whereas low-built-cottages stand firme and sure, faceing all weathers, and feeling little of them. The Application is obvious.A humble Soule, The soule that would stand firme and sure in time of Persecution, must be layed low; It must be brought to learne that great lesson of selfe-denyall. Taught to deny it selfe.It is the first lesson (you know) that our blessed Saviour sets his Schollars, his Disciples to learne;Mat. 16.24. If any man will come after me, let him deny himselfe, and take up his Crosse, and follow me. Till a man hath learned this lesson, hee will never take up his Crosse and follow Christ to Mount Calvary: And therefore every of us begin here. Would wee approve our selves Champions for Christ, never rest untill we have brought our hearts in some measure to a selfe-denying frame, that we can deny our selves in whatever it is that flesh & blood cals or counts deare. It is the first lesson that a true Souldier should learne when he takes upon him that profession, hee should then learn to deny himself, viz. his Ease, his Pleasure, his Profit, I, and his Life too; none of these must be deare to him. A Christian must goe further, denying these and more, even that which to a true Souldier is most deare, his Honour and Reputation. Even this, and all, must a Christian trample upon, accounting nothing deare for Christ; So saith Paul of his life: I count not my life deare unto my selfe, Act. 20.2….so that I may finish my course with joy, &c. Oh that all our hearts and spirits were but brought to such a selfe denying frame.
Which all layed low in the apprehension and acknowledgement of our owne weakenesse, insufficiency,Sensible of it own weaknes. inabilitie, to stand as of our selves. Such we are, labour we to be sensible of it, going out of our selves, not standing upon our own bottomes, which if we doe, see the issue of it in Peter, who then fell most foulely when he was most confident of his owne standing. When he was strong, then was he weake; whereas, (on the other hand) Paul telleth us,1 Cor. 12.10. that when he was weake, then he was strong: when weak in himselfe, then strong in his God,2 Cor. 12.…. whose power useth to be perfected in weakenesse, especially in weakenesse apprehended. In this respect therefore, let our hearts lye low. Be we rather jealous, then confident; jealous of our weaknesse, then confident of our strength. The Story of Sanders and Pendleton, recorded in the Booke of Martyrs, is well knowne. The one jealous and timerous, carefull and fearefull, very solicitous what he should doe if God should bring him to the tryall of Martyrdome: The other, bold, confident, fearelesse; but in the end, Confidence gives in, and yeelds cowardly, whilst Timerousnesse stood it out manfully, and suffered Triumphantly. These Directions, with other very usefull in this case, I have heretofore inlarged in other expressions, and therefore shall not now dwell any longer upon them.