Judgment and Mercy, Sermon 1
THE FIRST SERMON VponUpon EXOD. CHAP. 8.
VERS. 1.2.
And the Lord ſpake unto Moſes, Go unto Pharaoh, and ſay unto him, Thus ſaith the Lord, Let my people goe that they may ſerve me.
And if thou refuſe to let them goe, behold, I will ſmite all thy borders with frogs.
THis Chapter hath three parts according to the three judgements here remembred.
The firſt judgement was the frogs from verſe 1. to verſe 16.
The ſecond was of lice from verſe 16. to verſe 20.
The third of flies, noyſome flyes, to the end of the Chapter.
In this firſt judgement which is of frogs, we are to obſerve theſe three things.
Firſt, the denunciation of it.
Secondly, the execution of it.
Thirdly, the event of it.
The denunciation of it in the firſt 4 verſes.
The execution, in verſe 5.6.
The event of it is threefold.
Firſt, the Magicians doe the like verſe 7.
Secondly, thence there is a remoovall of this judgement, and the meanes of the ſame, from the beginning of verſe 8. to the end of verſe 15.
The third event is the obduration, and further hardning of the heart of Pharaoh, verſe 16.
Come again to the denunciation, there are two things in it.
Firſt, Moſes from God makes a motion to Pharaoh, to diſmiſſe his people, verſe 1.
Secondly, hee tells him upon his refuſall of a judgement, and there is,
Firſt laid down what the judgement ſhould be, frogs.
Then the amplification of it, from the generality, in all his borders, in his bedchamber, in their troughs, their baking-troughs, and their ovens, they ſhall be a vexation to them night and day.
And then for the noyſomeneſſe of them, that they ſhould crawle about in all theſe places.
Now for the motion, which is laid downe in verſe 1. that I may not reciprocari ſerram, as Tertullian ſpeakes, I will not draw my ſaw the ſame way againe; I willingly omit many thinges that might bee obſerved in this verſe.
Firſt, Gods manner of ſpeaking to Moſes.
Secondly, Moſes going in to Pharaoh.
Thirdly, his manner of ſpeaking to Pharaoh, Thus ſaith the Lord: Whereby hee would perſwade him that hee was ſent by God; therefore he that ſent him would not brooke a refuſall.
Likewiſe in the fourth place, how equall the motion of God was, Let my people goe: he requires his owne of Pharaoh: And how they were ſaid to be Gods people above all other people in the world.
To the end that they may goe and ſerve me. The relation that is between God and his people, it ties the people of God to ſerve him, to obſerve him.
Againe, how God would have them goe out of Egypt to ſerve him; that is, to offer ſacrifice. For hee would not have them ſerve him there, where the Egyptians (inſtead of joyning with them) would deride them, nay not only ſo, but miſchiefe them: for ſuch was the zeale of the Egyptians againſt ſacrifice. All theſe I willingly, and purpoſely omit.
Now, (my beloved) in this verſe as it is a tranſition to that that followes, I will onelyonly remember you of three things.
The firſt is the obſtinacie of Pharaoh.
The ſecond is the longanimity, and longſuffering of God.
The third is the piety, and obedience of Moſes: all which are implied in this firſt verſe.
Firſt, the obſtinacie of Pharaoh, hee had ſeene ſignes already: the Rod turned into a Serpent; and the rod of Moſes devouring the Serpents of the Egyptians. He had likewiſe ſeene that fearfull judgement, the water turned into blood. In which judgement both he, and the prime of the land, it may bee might eſcape more eaſily. It is likely they might quench their thirſt, by wine, or by ſome juyce, or liquors: but we muſt needs conceive that it went hard with the generality of the people, that either muſt dye for thirſt, or drinke blood: if they forbeare they dye; if they drinke, in probability they periſh; blood being ſo incongruous drinke for the body of man.
Beſides this, though he had ſeene the Magicians doe the like, yet they could not remove the judgement: the Lord in his meere mercy, without any ſuit of Pharaoh or of his people put an end after ſeven dayes to that great affliction: yet notwithſtanding this, ſee the obduration of the wicked mans heart, he had need of a new judgement to rouze him. My obſervation is this, How many blowes a hard heart will indure, before it breake, or be mollified. See it in Balaam, he was not warned by the Aſſes turning out of the way; nor yet by the Aſſes ruſhing againſt the wall to the bruiſing of his foot; nor yet by the Aſſes lying downe under him, and opening his mouth againſt him, his heart was ſet, he loved the wages of unrighteouſneſſe, on he goes. So with Balack the King of Moab whom he ſerved. The firſt time he builds ſeven Altars, and ſacrificeth on them, and the ſecond time ſeven, and the third time ſeven with more opportunity: and though he ſaw that every time it was like a piece charged againſt another, that recoyled upon himſelfe; though hee ſaw how fruſtranious, and empty all his intendments, and purpoſes were, yet for all that he goes on in the hardnes of his heart. God ſought meanes to reclaime him, hee defeated his purpoſes, but he would not yeeld; as if hee had held it an honour to be tenacious of his reſolution againſt God.
Thus it was with Saul, what a number of blowes did God give that hard heart of his, before it would melt? Every time he diſappointed him in his purſuit of David, it was a blow given to molifie his heart (if it might have beene) yet he goes on to a greater degree of iniquity, and impiety, and he reinforceth, and reneweth his curſed endeavours againſt an innocent man.
If the heart of man be but of a mettall, that is hard enough God knowes; yet it may be melted though it be iron, as Gregory Nazianzen ſaith, it will melt in the fire: but if the heart of man be that heart of ſtone, Ezek. 11.19. well may it be broken, but melt it will not. And it is not eaſily broken neither, many blowes will goe to the breaking of it. If the heart of man were onelyonly as wine, or water, it were eaſily powred out: but if the heart of man come to be as lees, and thoſe ſetled, nay frozen, there is no way to empty them but to breake the veſſell, Ierem. 48.11.
The Uſe of it in a word ſhall be to us all, to feare this fearfull judgement of obduration and hardneſſe of heart. It is found in a degree in the beſt of Gods children; therefore I ſay let us all feare it. Peter in this was Petra, a piece of a rock; for it was not the firſt time that the cock crowed, nor the ſecond time, that could rouze him; hee was faine to crow the third time; and then he did not liſten neither, but that Chriſt looked backe: Chriſt looked back, and then Peter wept, the cold heart of Peter was thawed by the eyes of Chriſt, that are indeed as a flaming fire, Rev. 1.14. And how many deare Saints of God complaine often of the ſtupidity and hardneſſe of their hearts? This I confeſſe, there is ſome ſoftneſſe that makes them feele that hardneſſe, yet they complain of ſome hardneſſe and obduration.
Let us ever pray to God that he would give us tender hearts, that our hearts may ſmite us as Davids did upon the very cutting off of the lap of Sauls garment, and upon his numbring of the people, as appears in thoſe books of Samuel. And that when God ſmites we may yeeld; that we doe not lead our ſelves ſo in our owne wayes to ſtand out with God. O let our ſinnes ever finde us, as Auſtin ſpeakes, judges, but not patrons of them, accuſers, but no defenders of miſchiefe. And upon the firſt ſummons let us yeeld, be ſure of that; for ſtanding out will but encreaſe our ſorrow. A ſenſeleſſenes, and aſtoniſhment of heart, Deut. 28.28. A reprobate minde, Rom. 1.28. To be paſt feeling, Epheſ. 4.19. To have a ſeared conſcience, 1 Tim. 4.2. O God if it be thy bleſſed will keepe us from. For, Beloved, ſuch a conſcience is that that Bernard calls Malum & tranquillam, an evill conſcience, but a quiet one; and where ſuch a peace is, the Goſpell tells you who holds poſſeſſion. Therefore I ſay againe, and againe, whom God loveth he chaſteneth, and whom he chaſteneth, he makes him feele his blow, and indeed by their preſent yeelding in his mercy prevents their future ſuffering. That is the firſt thing, the obſtinacie of Pharaoh.
Secondly, the longanimity of God. Surely if wee wonder at Pharaohs obſtinacie, we have need as much to wonder at Gods longſuffering: for he having provoked God as he had done, by his itterated acts of cruelty and blood, and oppreſſion upon the poore Iſraelites, having twice or thrice rejected Gods warnings, he having ſtood out not only a ſigne, but a judgement; that God ſhould admit him to a parley, that God ſhould vouchſafe him yet another admonition, and not cut him off that hee ſhould bee no more a burthen to the earth, certainly it was an argument of
The long-ſuffering of God.
And thus patient is God, and long-ſuffering towards the veſſells of wrath, Rom. 9.22. We finde it in Cain, and in the old world, and in the Amorites, and in Sodome. We finde it in Gods owne Iſrael, he bore with their cuſtomes in the wilderneſſe, Act. 13.18. and not only in the wilderneſſe, but elſewhere; and ſo long till he was as a cart preſſed under ſheaves, as Amos ſpeakes: yea, till there was no remedy; for ſo himſelfe ſaith, 2 Chron. ult. God beares ſo long with wicked men oft-times, that as Tertullian ſaith, men are apt to queſtion his providence, and his juſtice.
And the Uſe of it (being a common point) let it bee this: Let not the ſonnes of Belial be encouraged to goe on in evill; for though God deferre, and ſuſpend the execution of wrath, according to their merit, yet certainly though God be long, yet he is not eternally patient. Juſtice muſt have a turne: ſurely the further the blow is fetched, the heavier it will light. God was not more frequent in warnings to the old world, then he was full in his judgements when he came.
Take but one inſtance upon Iſrael; he wayted long for them; hee patiently expected, hee ſtood ſtill looking when they would returne, and if his feet had beene feete of braſſe, as hee deſcribed, Revel. 1. ſurely hee would have beene wearie of ſtanding.
Well, when it would not be, then he buckles himſelf; and for their Metropolis that was the glory of the whole earth, not one ſtone was left upon another; for the rivers that ran with milke, and honey, they were turned into blood: And for the ſurviving people and poſterity, they were vagabonds upon the face of the earth, and to this day for 1600. years are under a miſerable diſpertion. So will God doe with other ſonnes of wickedneſſe, that ſhall provoke him, though judgement be not preſently executed, and that Pharaoh doe not ſmart yet in his owne perſon; afterwards God made him to know his long-ſuffering, and patience to the full. At laſt hee will puniſh: there will be bitterneſſe in the concluſion.
This ſame cruell Tyrant Pharaoh, when hee ſaw the former judgement removed hee began to bee bolder to ſinne. And as Philo the Jew ſaith in his firſt booke of the life of Moſes; he carried himſelfe as if juſtice had left the earth; as if it had been impoſſible (ſaith he) that he ſhould be puniſhed the ſecond time.
So it fares with many Agags in the world, when either judgement is deferred, or hath been inflicted, and hee is rid of it; O ſaith he, The bitterneſſe of death is paſt: but the next news that wee heare is, that the ſword of Samuel thruſt him through, 1 Sam. 5. So God deales with thoſe that abuſe his lenity and long-ſuffering, that abuſed patience turnes to fury.
Secondly, here is an item to Gods people, they may be comforted hence; if God be ſo long-ſuffering to the veſſels of wrath, ſurely, he will not be haſty, and inexorable toward his own children. If he be ſo good to thoſe that regard not his works, that grieve not for their ſinnes; what will He be to thoſe that mourne for their iniquities, that tremble at his word, and ſeeke his face? I appeale to your conſciences, you that heare me, if you have not found God thus long-ſuffering, and gracious, hath he taken the advantage of every ſlip? nay hath hee tooke the advantage of every groſſer ſinne of yours that you have runne into through frailty? hath he not ſpared you as a father ſpares his ſonne? As I would not incourage you upon the long-ſuffering of God, to make a probate, and triall of his patience, and ſo to ſinne: So on the other ſide, I would not too much deject you, and caſt you downe: for ſurely God will yet call, and God will yet ſpeake admonitions, and ſpeake louder, to recall thoſe that have a minde to know him; and will ſpare yet a little longer, as David ſpeaks, before they go hence, and be no more ſeen. That is the ſecond thing, the longanimity of God.
The third thing is the piety of Moſes; Beloved, I gather it hence. Moſes is now to goe in to Pharaoh. It is like enough, God knew well enough his temper, or elſe hee would not have put him upon this ſervice. Moſes obeyed, and his obedience is the more remarkable in that hee was ſo averſe from this imployment in the beginning. For when God would ſend him, O by no means, he muſt ſend by whom he would ſend, and he makes many excuſes only to ſubterfuge this imployment: when God had taken away all his objections, then he comes to him, and when he comes there, he ſoone droopt, becauſe the people would not beleeve him for the anguiſh of their ſouls, and they were more afflicted: then he comes, and ſaith to God, How ſhall Pharaoh heare me, I am of uncircumciſed lips? And yet this man that was ſo averſe and fearfull to take the imployment upon him: Now God no ſooner ſpeakes, but he goes in to Pharaoh. My obſervation ſhall be this,
What difference there is between men when they enter into a calling, and after when they have made ſome progreſſe in it.
What a difference there is betweene a man when hee enters into good wayes, and after they have made a progreſſe in it. Noah was commanded of God to build an Arke, to condemne the world, and to ſave himſelfe: you muſt thinke he had many thoughts in his minde, and caſt a thouſand difficulties; yet he ſet on it, and by that time he was well entred into it, he goes on amaine, and neglects all the reproaches of the unjuſt world. So it was with Gedeon in the beginning of his imployment, he was a man wondrous fearfull, but afterward being commanded to ruinate the Altar of Baal, he doth it readily, Iudg. 6. and after puts himſelfe upon imployment; hee grew to that reſolution that when his Army did fall from 32000, to three hundred, he dares meet the Madianites hand to hand, though they were ſpread upon the ground as Graſhoppers. See how courage increaſeth in the imploymen:
I knew a man that had good gifts that was afraid to enter into the Miniſtery, and he forecaſted the trouble and the labour, but after he was entred, and had accuſtomed himſelfe that way, hee found much comfort and chearfulneſſe, and was wondrouſly inabled to doe above all that he conceived. And ſo in the courſe of Magiſtracie.
I will uſe no more inſtances but that of regeneration; the entring into the ſpirituall ſtate, as a man doth in converſion. The new birth is not without many pangs, and throws, and convulſions, and the doore to it is wondrous ſtrait; for you muſt know that our nature is ſo farre from being diſpoſed to good, that it is infinitly prone to ill. And then a man hath much adoe to take his leave, and to bid adieu to the delights and pleaſures that hee inured and accuſtomed himſelfe to.
And then the Devill oppoſeth the entring of a man here as Pharaoh did the Iſraelites when they were to goe out of Egypt: he multiplies all his forces againſt him. So he did with the man in the Goſpel when he was to be caſt out, he tore him, and rent him, and laid him for dead.
Againe, he will raiſe ſtormes againſt a man from the world, diſgraces, and reproaches, and trouble, which are as untimely froſts to nip the buds of goodneſſe. All theſe make the entrance into the wayes of God wondrous difficult; but when a man hath entred, and ſpent ſome time in goodneſſe and godlineſſe, and the exerciſes of piety, how ſweet and comfortable doth that way appeare? how joyfull, what inlargement doth a man finde in it? Indeed ſuch that he repents himſelfe that he was no ſooner there. We finde it in Auſten when the ſcales were fallen from his eyes, and ſo in Paul. And take the example of Nichodemus for all, hee was fearfull at the beginning, hee comes to Chriſt by night, ſome ſay out of ſhame; becauſe hee that was a teacher would not bee thought to learne; ſome ſay out of wiſdome, becauſe the night is the fitteſt time to learne. But the truth is, as Euſebius hath it, it was out of feare, fearing the Jewes leſt he ſhould be caſt out of the Synagogue: well, hee that came ſo fearfully by night, he was after ſo bold that he durſt appeare in publicke to ſpeake for Chriſt. So Ioſeph of Arimathea he went boldly to aske the body of Chriſt, and tooke it downe when it was contemned of all the world, and prepared coſtly odour for his buriall.
The way of Religion is called a yoak, Mat. 11.29. and Gregory ſaith well of it, Grave cum tollis &c. It is grievous when ye take it up, but after it is borne a while it is ſweet: My yoake is eaſie, and my burthen is light, ſaith Chriſt. Saith the Poet, A heifer that is not uſed to the yoake, ſtruggles, the yoake pincheth the necke, but after a while ſhe carries it more gently. Even a new ſuite of cloaths though they be made never ſo fit for a mans body, it is not ſo eaſie the firſt day as after it is worne a while. Two milſtones, though they be made fit, doe not grinde ſo well at the firſt as afterward. The Heathen man could ſay, Ever chooſe the beſt courſe, and what by cuſtome, and uſe, it will bee made pleaſant. What ſaith Solomon by way of incouragement to men that enter into the waves of God, Prov. 4.12. When thou art entred thy feet ſhall not be ſtraitned, that is, thou ſhalt finde more and more inlargement. And it is the ſpeech of Auſten, Entertaine the ſervice of the Spirit of God, and thou ſhalt not be ſtraitned, but more inlarged: and he ſpake out of experience: for ſaith he, Before thou didſt come, O God, I complained of ſtraitneſſe; but when thou didſt fill my ſoule, thou didſt exclude not me, but that anxiety, and perplexity that I was in.
The Uſe of it is this, That ſeeing men are apt to bee diſcouraged in the beginning, and yet finde a great deale of latitude after, and the way more broad; It ſhould teach us in the feare of God, not to be troubled too too much with the difficulties that we meet with in the entrance of good works and buſineſſe, digeſt the difficulty in the threſhold of the buſines; for after it will be more eaſie.
Saith ſome man, when he is to be converted, and is told what will be requited of him. What! pray ſo conſtantly: What! heare the word of God ſo exactly: What! mortifie a mans luſts, and bid adieu to his old pleaſures: What! faſt, and abſtain from the uſe of the creatures, and other things that are required; this is a hard ſpeech, who can endure it? O, in the name of God, trie it, put in to the way, my ſoule for thine after thou art entred into it thou ſhalt finde it every day more comfortable. Moſes, that was fearfull at the firſt, takes after any buſineſſe without reluctation; ſo ſhalt thou.
In the way of ſinne there is oft-times a great deale of pleaſure in the entrance, and it may be there may bee a ſeeming ſweetneſſe in the progreſſe; but the further a man goeth, the more perplexities offer themſelves, and then he apprehends the trouble and danger, and what will the reckoning be? It is otherwiſe in goodneſſe, though a man be ſtraitned in the entrance, after he is accuſtomed to good wayes, he begins to be free, and empty and vacant of feares, and ſtill there is more light grows till the perfect day; and that that was burthenſome becomes lightſome, That it is his meat and drinke to doe the will of his Father: he longs after the hearing of the word, and after the time of prayer, and hee is never ſo well as when he is ſo imployed, that he is as nimble in the performance as a man is in carrying one of the jovnts of his body, and there is no man doth that with difficulty.
O let us labour to have the habit of good, enter into the wayes of God, and make it a cuſtome, let it once be ſo naturall, and we ſhall have joy enough.
I will not ſay, but that clouds may ſometimes come between us and our Sunne. What of all that; as they ſaid concerning Iulian, It is a cloud that will ſoone paſſe away, and there will be joy and conſolation, and comfort afterward. As we ſee it is with a man when he goes into the water in a hot ſeaſon, there is a trembling of his body when he firſt puts in; but after he hath drenched himſelfe he is not ſenſible of the cold; ſo the way of piety is irkſome at the firſt, but after it gives great comfort and contentment.
In the ſecond place, Moſes may here be an example to all thoſe that God imployes to great perſons, though they be wicked, and prophane, and hard hearted, they ſhould not refuſe to go: If Samuel be imployed to Saul, if Elias to Ahab; and if Ezekiel goe among briers, and thornes, and ſcorpions, as God tells him in the beginning of that Propheſie. If wee bee ſent to ſow ſeed among ſtones, we muſt be contented with the worke: For God is able of theſe ſtones to raiſe up children unto Abraham. Though their hearts be as Adamant, Zach. 7.12. it may be broken, Adamant is ſaid to be ſo hard that it cannot be broken: But Plinie in his Naturall Hiſtory ſaith, that as ſtiffe as it is to indure the fire, and all the blowes, yet it may be broken with goats milke. Beloved, it is poſſible for the hardeſt heart in the world to be broken, even by the blood of him that was ſet out by the Scape-Goat: if he ſprinkle it by our Miniſtery upon any, hee can breake them. If otherwiſe, if men block up their owne way, yet a man that is obedient to the meſſage of God, he hath freed his own ſoul; he is a ſavor, and a good ſavour to God in thoſe that periſh. So I have done with thoſe three things; The obſtinacie of Pharaoh; The longanimity of God; And the piety and obedience of Moſes, who though he were refractory at the firſt, now at the laſt goes on with a great deale of courage.
I come to the commination laid downe in the ſecond verſe.
But if thou refuſe to let them goe, I will ſmite all thy borders with frogs.
God ſpeakes not to Pharaoh immediatly, but he will have Moſes commend this meſſage to him. And indeed this hath beene Gods manner of dealing, to acquaint his meſſengers with his mind, and they to deliver it to the people he ſends them to. Thus he acquainted Noah with what he purpoſed againſt the old world, that he meant to bring a flood, Gen. 6. Thus he acquainted Abraham with what he would doe with Sodome. Thus he acquainted Samuel what he would doe with Saul, and the houſe of Eli. Thus he told Elias what he would do with Ahab and Iezebel, and their family, and thus he hath dealt in all times. Nay, as it is Amos 3.7. The Lord will do nothing but he will acquaint his ſervants the Prophets with it. Non quod faciat in Coelo &c. ſaith Ierome, not with every thing that he doth in heaven, but with what he doth upon the face of the earth, God is pleaſed to reveal it to his Prophets, and they muſt make it known to the ſons of men.
And this God doth out of reſpect to his ſervants; for they being his favourites, and deare to him, he communicates his purpoſe to them. Shall I hide from Abraham the thing that I doe? Gen. 18. Why? he was the friend of God; he knew that he would inſtruct his family.
And then he commends them to others therein, hee ſhews his great prudence and providence that he fits men with meſſengers like themſelves, Iob 33.6. ſaith Elihu, I am a man like thee, fit for thee, God hath appointed me to ſpeake &c. We are not able to endure God ſpeaking to us; we ſee it in the Iſraelites, Exod. 19. We are not able to endure not an Angell to appeare; for it was a cauſe of trouble to them that they appeared to; as we ſee in the father of Sampſon, and the father of Iohn the Baptiſt. Therefore God hath fitted us by condiſcending to our weakneſſe to ſpeake to us by men.
Againe, God will make triall of men whether they will receive meſſengers like themſelves, and ſo receive their meſſage; whether they will reject the treaſure becauſe it is brought in a leather purſe; whether we will receive it as the word of man, or as the word of God that is able to ſave our ſoules, as Peter ſaith.
Hence it is (for the uſe of it) that we denounce to you the judgements of God upon occaſion. The Miniſters now are full of judgements oft-times. How come wee by this? You muſt not ſay to us, as they did to Moſes and Aaron, You take too much upon you yee ſons of Levi: And who hath knowne Gods mind, or hath been his councellour? Iſay 45. We arrogate not to our ſelves to know the minde of God; we ſay not as the Prophets that God communicates himſelfe to us as he did to them; we abhorre the enthuſia's of the Anabaptiſts. But we ſay this, That revealed things belong to us, and to our children. God hath puniſhed ſuch ſinnes with ſuch judgements, and ſtill he threatneth the ſame judgements to ſuch iniquities, and we denounce in the name of God ſuch judgements to ſuch ſinnes.
We that are Miniſters obſerve the ſinnes of this land to grow to a fearfull height, as for quality, for nature, and proportion; they are of the firſt magnitude, and ſo are growne up to heaven. We have obſerved a long time the pride of the land, not only in diet, but in apparrell exceſſive. We have obſerved the Idolatry that is creeping in among us. We have obſerved the uncharitableneſſe in people; the ignorance as darke as hell; the foule luſts, the groſſe exceſſe in men, as if the Devill were entred into a company of ſwine; we have obſerved theſe, and other ſinnes that provoke Gods wrath. And theſe, and the like we have ſeene impenitently committed; and we have ſpit in the face of theſe abominations, not only ſeven times, but ſeventy times ſeven times. And now we ſee no reformation, we are bold, in the name of our God, to denounce judgements, and we have told you that plague and famine would come for the ſinnes of the land; and hath the Lord ſuffered one jot of the words of his ſervants to fall? I, and yet we muſt tell you that continuing in your iniquities, will provoke God to further wrath; and we may boldly ſay, If we be deceived, God hath deceived us, and though heaven and earth periſh, there is not one word of God ſhall periſh.
If thou refuſe to let them goe.
Saith Toſtatus upon this place; The common way of men that are ſuppliants to others is to intreat a thing, but never to ſeeme to diſtruſt them that they aske of, and to queſtion it: for though they bee perſwaded that they ſhall be denied, yet they will not intimate ſo much for feare they ſhould be thought to diſtruſt the goodneſſe of the giver. And indeed if a man finde himſelfe diſtruſted, though he had a prompt minde to ſatisfie the requeſt, he is ready to fall backe againe.
But if a man goe ſo farre as to manifeſt his diſtruſt of the performance, yet it is not the faſhion of ſuiters to threaten: therefore ſaith my Author; See in what manner Moſes comes, not in his owne name, but in the name of God, and though he ſpake to one that was above him, yet he ſaith, Let them goe, for God will not brooke a refuſall.
Thus we that are Miniſters, as we call to men for obedience, and threaten them for their diſobedience; and we ſpeake it out of the dominion, and authority, and power that God hath inveſted us with, we ſpeake it home.
For the buſineſſe doth not lye between God and his people, as between man and man that are reciprocall, that may be equall; but it is betweene God and his People, as between a King and his Subjects, where there is a wondrous diſproportion. Therefore Moſes might ſpeake, and ſpeak imparatively, and with a commination, If thou refuſe, &c. But I will not ſtand upon that:
If thou refuſe to let them goe.
Hee doth wiſely premiſe this, before hee ſpeake of the judgement, that Pharaoh, and all the world may take knowledge, that God never puniſheth without a cauſe.
If thou refuſe to let them goe, I will ſmite thy Country with frogs.
God forbid that the judge of all the world ſhould deale unjuſtly, ſaith Abraham, Gen. 18. Ezek. 14. ult. And ſaith the Lord, When theſe things are done, you ſhall know that I have done juſtly, that what I have done was not without a cauſe.
Never did God puniſh any man without a cauſe.
Was there not cauſe for our firſt parents puniſhment, even that we have heard? they refuſed to heare the command of God, and to obey it. Was there not cauſe of the puniſhing of Cain? Yes, he refuſed to heare God when he ſpake to him fairly to prevent a wickednes. Was there not cauſe of puniſhing the old World? Yes, they were full of luſts, and of cruelty, and refuſed to heare the Preacher of righteouſneſſe, ſo Noah is called. Was there not cauſe of puniſhing Gods people, and of the deſtruction of Ieruſalem? God, ſaith he, ſent his Prophets early, and late, and they refuſed to heare them. We have not hearkned to the voice of thy ſervants the Prophets acknowlodging the ſins of the people, Dan. 10. And Chriſt himſelfe when he gives the reaſon of the deſtruction of Ieruſalem, He would have gathered them as the hen gathereth her chickens under her wing, but they would not. Certainly as St. Auſten ſaith, Judgement never knew the way into the world without Sin; Sin uſhered it in: therefore God muſt be juſtified in all things. For the very childe that is new borne, that never committed actuall iniquity; nay that was prevented in the birth, muſt juſtifie God if it be ſent to hell; for in the rigour of Gods juſtice it is condemned before it be borne.
Therefore let no man ſay when he is afflicted, as Rebecah ſaid, Why am I thus? upon the ſtrugling of the twins in her womb: reflect on thy ſelf, and thou ſhalt find cauſe enough of the judgement of God, and greater then thou canſt conceive. It cannot poſſibly be but thou ſhalt finde a cauſe, yet this is a certaine rule, Gods judgements may be ſecret, but they cannot be unjuſt.
I will ſmite thy land, and all thy borders with frogs.
Much might be ſaid concerning that party ſmiting; that all the world might know, that none but he hath done it.
Much might be ſaid concerning that word, I will ſmite, as if he ſhould ſay, It ſhall not be a ſigne, it ſhall now be a plague, a ſtroake on thee, thou ſhalt be ſenſible of it: I will not now deale with ſignes, but will come nearer then before: but theſe I paſſe, and come to ſpeake of the judgement.
I will ſmite thy land with frogs.
Though it be true that God hath all creatures to ſerve him; He being the Lord of Hoaſts, they are at his beck. The fire comes downe to burne Sodome. The water drownes the Egyptians. The earth ſwallowes Corah, Dathan and Abyram. The Lion conſumes the diſobedient Prophet. The Beares deſtroy 42 children that mocked Eliſha. The Serpents ſting the diſobedient in the wilderneſſe. Which by the way, will be a ſhame to man at the laſt day, that all creatures are dutifull to God, and man only rebels. As one ſaid, That beaſts ſhall give evidence at the laſt day againſt man, that they ſerve him, but he doth not ſerve God; to ſhew that they are dutifull to their maker: but man is refractory, and a rebell.
But now though God have all creatures at his beck, to command them, and that he can ſend one diſeaſe, and one judgement as well as another; yet here hee ſends frogs. And why frogs?
Reverend Calvin gives two reaſons, why frogs rather then any other judgement.
Firſt, ſaith he, Ignominio cauſa, &c. He would ſhame Pharaoh that proud monſter, that cried out, Who is the Lord that I ſhould obey him. The Lord takes downe the pride of him by baſe contemptible creatures. Certainly you muſt needs thinke, that it troubled Pharaoh much, and he would ſay with himſelfe, when he ſaw the abundance of frogs (that after, God willing, we ſhall ſpeak of) What! if we had been overcome by power: If a for raine Prince had invaded my land, and thruſt me out, it had been ſome honour; but to have my land overrun with frogs, that I cannot eat my meat, or lye in my bed with comfort for theſe contemptible creatures, what a vexation is it? It muſt needs vex the heart of that proud King. God would take him downe in his inſolencie, by this poore, baſe, contemptible creature.
Thus God hath done oft-times; he puniſhed the Egyptians afterwards by lyce, the pooreſt, and baſeſt creature of all. So, he puniſhed Herod by wormes; hee that was ſo proud that he entertained the applauſe of the paraziticall people, The voyce of God and not of man. And we read of a Biſhop in the Eccleſiaſticall ſtory that was puniſhed by rats, after he had called the poore people rats and mice. So, that inſolent Pope Adrian the fourth, our Country-man: God uſed no other thing to take him away, but a flye to choke him. Poore things God hath to humble great men of the world, and to take downe their pride. This the Apoſtle hath, 1 Cor. 1.27. God hath choſen the weake things of the world to confound the mighty, and fooliſh things to confound the wiſe, and baſe and meane things, and things that are not, to bring to nought things that are. Things that are of no name nor number among the ſonnes of men, God hath choſen to controll the great men of the world, that thinke it an honour to them to fight againſt God.
You ſee how contemptuouſly and ſcornfully Goliah looks on David, Come, and I will give thy fleſh unto the fowles of the aire, and unto the beaſts of the field. Yet God ordained that poore ſtripling to ſtrike downe that great monſter; and ſo he did to the honour of God, and to the reſcuing of the glory and Iſrael of God.
Therefore whenſoever God laies ſhame and diſgrace on us, and puniſheth us by creatures that we contemne and ſcorne: reflect on the pride of thy heart, that is the reaſon that God hath inflicted it to abate thy pride; the more baſe the puniſhment is, the more is thy pride that God uſeth that to bring thee downe. The more lofty a mans thoughts be, the more baſe ſhall the meanes of his humiliation be.
Secondly, Calvin gives another reaſon, why God ſent frogs, that Pharaoh, and his people might underſtand that all this while they led their lives, and enjoyed the latitude of their health and livelihood by Gods meer favour. That though they contemned him, or at leaſt did not thinke of him; yet they ſhould know that he was the God of all the world, and that it was he that preſerved them all the while: for Egypt being a place of a puddle and a ſtanding poole, and Nylus but a lake, it was apt to breed frogs. And there being ſo much water and innundations, and ſuch ſlime left, it might breed frogs in abundance; there might be abundance before: But God reſtrained that fertile Country of frogs, ſo that all this while they were not chaſtiſed by this judgement; they might acknowledge that from God they received this immunity. And certainly,
It is a great mercy for men to be free from the calamity of brute creatures.
It is a great mercy of God, we muſt acknowledge it his worke and bleſſing, that we are kept free from them. For when man was fallen he did not only make God his enemy, but every creature; that every creature is ready to take the part of God againſt man for ſinne, and would fall upon man to revenge the wrath of God, but only God reſtraines them.
Therefore you ſhall ſinde among the judgements that God threatneth againſt wicked men, Ezek. 14.21. Hee threatneth them with be eſts, wilde and noyſome, that they ſhould come and doe miſchiefe to the people, as well as the plague, and famine, and ſword. So we finde it promiſed as a bleſſing, Iob 5.23. The man that feareth God ſhall be at peace with the beaſts of the field. And Hoſ. 2.18. I will make for them a covenant with the beaſts of the field, and with the fowles of the heaven, and with the very creeping things of the earth. As if he ſhould ſay, they will not be at peace with thoſe that are ſinfull, except I reſtraine them, and keep them in, or elſe they will be ſure to ſhew their wrath againſt man for his diſobedience againſt God. It is Gods reſtraining that keeps them in, that elſe would flye upon man for ſinne. The Lion devoured not the Aſſe that devoured the Prophet; God would have him goe no further but reſtrained him from killing him, that he was as apt to fall on as the man.
Therefore, in the dangers that we eſcape from beaſts, and brute creatures, let us give praiſe to God. For as St. Auſten ſaid, He thanked God not only for the ſinnes that he had remitted, but thoſe ſinnes that he had kept him from. So I tell thee we are bound to thanke God for privative favours, I meane not only for thoſe afflictions that we are delivered out of; but thoſe croſſes and calamities that we are kept from that come not into the conceit of a great number of you, when you have armed all the creatures againſt you by your ſinnes; and yet you go on free, and they doe not that that they would, but God reſtraines them. You thinke it is no mercy.
But we muſt acknowledge Gods goodneſſe and favour that he keeps in the creature that elſe would revenge him, give the glory to God. How oft have you knowne people, ſome goared with Oxen, ſome killed with Horſes, ſome ſtung with Serpents, ſome torne by Dogs. Why hath not all this fallen upon you or me? Is it not Gods mercy?
That the frogs did not doe this to Egypt before, was it not Gods mercy? And that theſe creatures are kept from us, is it not Gods favour? Therefore, if others be ſlaine, and touched, and ſmitten, let us keep a Paſſeover; let us give glory to God, in whom we live, move, and have our being: and let us live to his glory, and according to his commandements, without whom we cannot live one moment.