Judgment and Mercy, Sermon 6
THE SIXTH SERMON VponUpon EXOD. CHAP. 8.
VERS. 7.8.
And the Magicians did ſo with their inchantments, and brought up frogs upon the land of Egypt.
Then Pharaoh called for Moſes and Aaron, and ſaid, Intreat the Lord that he may take away the frogs from me, &c.
WEE come now to the event of this judgement. The event is threefold.
Firſt, here is the like done by the Magicians, verſe 7.
Secondly, the removall of this judgement, to the end of verſe 14.
Thirdly, the further obduration of Pharaohs heart, verſe 15. that determines this judgement.
In the firſt of theſe, the practice of the Magicians; we may obſerve here,
The work men; the Magicians:
And their inſtrument (as I may ſo call it) their incantations, and inchantments.
And then the effect of their worke, and operation: They did ſo; they brought frogs.
But concerning theſe Magicians, and their inchantments, I ſpake ſomewhat formerly; therefore I ſhall ſay the leſſe now.
I ſhewed then, how the Devill hath made uſe of Magicians, and inchanters in all times of the world, and that for his owne miſchievous reſpects.
For firſt, hereby he hath perverted many noble and worthy Sciences; ſuch as Naturall Philoſophy, Aſtronomy, Aſtrology, Arithmaticke, and Muſique; and turned the edge of them againſt God, that founded and ordered them for his glory.
Secondly, the Devill hath wronged hereby, that that is the Queene of Sciences, Theology, while he hath diverted mens mindes from neceſary truths, and lead them captive to foule errours.
Thirdly, the Devill, by meanes of magicke, and inchantments, hath fomented hereſies in the world. Therefore it is no vaine obſervation, that the great heretiques of the primitive times, they were moſt of them Magicians, upon ſearch it will prove ſo.
Simon of Samaria, called Niger; he was held to bee the great power of God; he made the people believe, he could flye in the aire, and that no army of men could apprehend him; and hee could make trees grow on the ſudden.
After him came one Menander, that Iuſtin Martyr ſpeakes of, he profeſt great matters: When he came to Antioch, he gave out that he and his diſciples ſhould never dye; he had power to preſerve himſelfe from mortality.
Ireneus ſpeakes of a foule hereticke that was a Magician, that would ſhew tricks; that would turne the wine in the Euchariſt, when it was white, he would make it red, and fill a greater veſſell with a leſſer; divers of thoſe pranks he played.
So the Hiſtory ſaith concerning Baſilidas, and Martion, he was a Magician. Euſebius ſpeakes the like of Montanus, in whoſe hereſie Tertullian (though elſe a good man) was tardie. The people when they ſaw ſuch great works as theſe, they thought the doctrine muſt needs be of God.
Fourthly, the Devill hath gained much by this practiſe in the world; for he not only got admiration, but adoration. When ſuch kinde of workes as theſe have been admired in a wondrous and unlimited manner, adoration hath followed to the perſon. The Devill would give all the world to Chriſt to fall down and worſhip him, Mat. 4. And he prevailed ſo farre with people as to ſacrifice their children to Devils, Pſal. 106.37. And it is well knowne by ſtories of the Indian parts, that moſt of thoſe people ſacrifice to the Devill, and worſhip him.
Laſtly, the Devill, by magicke, and ſorcery, and witchcraft, hath not only begotten, but nouriſhed, and perfected many foule ſinnes in the world in practiſe. As luſt hath beene perfected through magicke ſpells, inchantments have beene uſed for the abuſing of poore people. Revenge hath been perfected through magick. I thinke you will ſay by your owne experience, that moſt of the witches that ever have beene diſcovered, have beene ſo by malice. So ſometime it hath ſerved as a bawd to covetouſneſſe to bring wealth.
All that I will ſay (becauſe I will not draw my Saw the ſame way againe) is to adviſe you in all things to keepe moderation; for it is eaſie for a man to goe too farre. Even in naturall Philoſophie, ſome people have ſo pored on the creature that they have turned Atheiſts. And in Aſtrologie, men have ſo overſotted themſelves, that judiciouſly, and concluſively, they have turned the courſes of men, calculated their nativity, and they will tell what death a man ſhall dye; as if they were of Gods privie Councell. Nay (Beloved) in Divinity it is poſſible for a man to tranſgreſſe his bounds, if he be not wiſe to ſobriety. Therefore it is good advice, let there be humility and ſobriety. A man may eaſily in the great deepe of Divinity, paſſe beyond his depth, his feet being carried away by the ſtreame. It is eaſie for the flye that flutters about the candle to burne her wings. Saith Nazianzen in his ſixteenth Oration, It were better for a man to bee ſluggiſh a little, then too curious, to ſeeke into thoſe retired ſecrets that God hath kept ſecret. So much for that.
I will ſay no more of the perſons, and of their inchantments, but only one thing. It ſeemes that Pharaoh ſoon ſent for theſe people, when the judgement was on him. Theſe were the men that he truſted in, and he thinks to have eaſe by them; he will ſee what can be done. A man would have thought, he ſhould goe to God, and make his peace with him, to take off the edge of the judgement that way. But will you have it?
Carnall mindes in diſtreſſe when the judgements of God are upon them, their firſt courſe is to ſeek carnall meanes and comforts.
That is the firſt thing: God is ſought in the laſt place. When Cain received his judgement from God, to be a runnagate over the face of the earth, to finde conſiſtence in no corner, he will ſee if he can diſappoint the judgement by building of Cities; as if he could lenifie his inward torment by his outward imployment. So we ſee it was with Saul, when he was troubled with an evill ſpirit; thoſe that were about him ſuggeſted that it was fit for him to ſeeke a man that was excellent in muſique, that he by his skill that way might helpe to condole his diſturbed thoughts. There was no looking up to God to make his peace with him that ſent that judgement on him. So in 1 Sam. 28. when he was in diſtreſſe he runs to the witch at Endor, and ſhe muſt tell him the ſucceſſe of the battell. Thus it was with Ahaziah, he ſends to Baalzebub the god of Ekron, to conſult if he ſhould recover of his ſickneſſe. Thus it was with thoſe people in Ieremiah, when they were told that the Caldeans ſhould invade them, they caſt themſelves upon the hope of Ethiopia, and Egypt, and made account that they ſhould ſuſtaine them in their adverſity, and raiſe the ſiege of the other Army. So we ſee in the New Teſtament, when Iudas was ſtricken with horrour of ſoule, he comes back to the high Prieſts, thinking to finde ſome comfort there. Like to Belteſhazer, when he ſaw the hand-writing upon the wall; he ſends for his Aſtrologians, and other people that he put confidence in, and thinkes that they could helpe him out of the brakes. Nay, we finde this true by experience; let Gods hand be upon a man by a diſeaſe that is of an ill kinde, and threatneth the life, what doth he doe? In the firſt place ſaith Auſten, the Phyſitian is called for, and many great rewards are promiſed if hee be reſtored to his former latitude of health againe. In the laſt place, God is ſought unto, and it may be the Miniſter ſent for, and it may be that meanes would not be uſed, if the other were not deſpaired of.
Nay, it falls out ſo in regard of the terrours on mens ſoules. Men that are troubled this way, what do they? Not ſeeke to make their peace with God, they ſeeke for humane comforts, worldly meanes. It may bee they will puzzle themſelves in a great number of buſineſſe. In ancient time, when their children paſſed through the fire to Moloch, they would drownd their crie with loud inſtruments; ſo they thinke to ſilence the diſturbance of conſcience by buſineſſe. Others give themſelves up to all recreations when they have diſturbance of ſoule, to reading of ſtories that are pleaſant, and to riding abroad, and whyling away the time with telling of tales, and by putting themſelves into company, and going to houſes of gaming. All theſe are thought to be excellent receits againſt ſpirituall qualmes. Some would faine lay theſe cares aſleep by drinking, and drowne them there. Thus there is no care had of peace-making with God. Men are not ſo ſenſible of the curing of the wound, only they deſire to helpe the aking of it. As a man that is in debt, he takes not care for the diſcharging of his ingagements; but all his ſtudy is, how he may keep out of the hands of the officers.
For theſe, let them know that this is a very prepoſterous courſe, that only becomes ſuch as Pharaoh; For there is no evill in the City, but the Lord hath done is, therefore he muſt be ſought unto; and in the firſt place, it is well knowne, without him, all other outward comforts are unavailable. Let Pharaoh ſend for his Wiſe-men, and do what he can, all ſhall not helpe him till God be intreated. If we have all the comforts in the world, they will prove inſufficient, if God put not warmth and life into them; therefore let us ſeeke him.
Looke in all the examples before, and ſee how unſucceſſefull all thoſe comforts were to wicked men. Did Cain finde reſt when he had built his City? he could not reſt, he was a vagabond for all that. Did Saul finde comfort in his muſique? The evill ſpirit had the inſulting upon him now and then, and was fiercer. Had hee comfort by the witch of Endor? No, he made his wound deeper. And Ahaziah never came from his bed. So we ſee what poore comfort Iudas had, he was turned off with a Looke thou to it. So, thoſe that neglect to ſeek God in their ſickneſſe, they truſt to the Phyſitians like Aſa, and they never recover of their diſeaſe. And thoſe horrours of conſcience, when men ſeeke to ſilence their cares with delights and pleaſures, and recreations; it falls out as with a man in a hot feaver that hath taken a draught of cold water, when he hath dranke it, he thinks he hath abated the inward fire; but the cup is ſcarce from his mouth, but he complaines of the improvement of the burning diſeaſe. As money that is taken up for the ſatisfying of an arreſt it ſatisfies for that time, but it bites deeper after. A man that is neare drowning will catch at any reed, or ſtraw that floats upon the water, and thinks to helpe himſelfe by it; but they prove matter of entanglement.
Therefore the way for a men to eſcape this, is to goe to the Lord; get ſome of the bloud of Chriſt, that hee may ſpeed better; one drop of that is enough to ſatisfie the ſoule, and to cover all the heat, and fervour of it. Now let us take it into conſideration, and ever ſeek God in the firſt place; but wave all comforts and contentments in the world till God be pacified.
It is an Ironie that God beſtowes upon thoſe, Deut. 32.37. Where are their gods, the rocke of their ſtrength? Let them riſe up and helpe them, and be their protection. So the Prophet ſaith, Call upon your gods now, thoſe that ye worſhipped, and ſee if they will helpe you in the time of diſtreſſe. None but God is a ſure refuge; and all the things of the world ſhall ſay to a man then, as the King of Iſrael ſaid to the woman in the famine in Samaria, If God doe not helpe, how ſhall I helpe thee? So much for that.
Now we come to the third thing, the worke it ſelfe, They did ſo, with the inchantments they wrought. Here ſome queſtions muſt be reſolved; every one of which, will yeeld ſome obſervations as we paſſe along.
The firſt is this, made by Auſten in his queſtions upon Exodus, Can they fetch frogs? when fetcht they them? for all Egypt before was ſpread over with frogs, and by the touching of the waters, and the waters crawled abundantly, whence had they theſe frogs?
Certainly ſaith Hugo de ſancto, the Magicians muſt do it in other waters, or elſe it had beene no glory, for that abounded with frogs already.
Auſten for the reſolution of it refers us to that he had ſaid before. It is ſaid they were furniſhed with water out of Goſhen, that was not touched, and thence they raiſed thoſe frogs by ſmiting of Goſhen water.
But ſome may ſay; would God ſuffer Goſhen to hee troubled? and the Magicians to have their will upon that place?
I anſwer, not that it was any diſturbance to the people of Iſrael; for without doubt their waters were kept ſweet, though they were touched by the Magicians. If frogs crawled out of them, it was to Pharaoh, to moleſt them; but in Goſhen it was done. We may obſerve this; that God ſometimes ſuffers the Devill to play his prizes upon his ground for his further confuſion. As we ſee here. The Church, the aſſembly of Saints are holy, we know what reaks the Devill playes among them oft-times. The Altar of God was a holy place, yet Melitius brought his Idoll, and ſet it upon the very Altar it ſelf. As holy as our Lord himſelf was, yet he was carried by the evill Spirit from the pinacle to the mountaine: But God ſuffered it ſo to be for the further confuſion of that adverſary. God gives the Devill liberty, not only to invade the goods but the perſon of Iob, a holy man; that was high in Gods affection; yet God gave him power againſt him, only preſerve his life. So we ſee he ſuffers ſometimes his deareſt Saints to bee a kinde of Theatre for the Devill to play his priſes upon. As wee may obſerve ſometimes in blaſphemous thoughts caſt into the hearts of Gods deare children; not thoſe that are aſcending cogitations from the corruption of mans heart; but injected, caſt in by the Devill; darted into the ſoule like lightning, and come as thicke as haile: But theſe are to terrifie only, not to perſwade, as we may know by the experience of them, for they are againſt ſenſe and reaſon. Now all thoſe that ſuffer them may well be ſaid to ſuſtaine them, and not to doe them; they are meerly paſſive; whatſoever is done, is rather done upon them then by them: that muſt be their comfort, though they be exagitated in this kinde and troubled: God gives the Devill leave to play his priſes in his owne ground; it is for their greater comfort, and for the Devills confuſion: For I have ever obſerved thoſe people that have felt them in the greateſt meaſure have had tender conſciences, and have beene more ſanctified in their lives and converſations ever after.
So then (beloved) we muſt not thinke ſtrange if God ſuffer ſometimes this wicked one to play his priſes, hee doth it for the further confuſion of him; as for Iob, as Auſten ſaith, Iob was proved, and the Devill confounded.
The ſecond queſtion will be this, Why Pharaoh was ſo earneſt to have frogs brought? had he not enough of that judgement yet by that that Aaron and Moſes had done? All the land crawled, and they came up upon the body of Pharaoh, and into his bed-chamber, and moleſted him to the full: what! would he have more frogs? Know, It is the property of way ward froward mindes, not to be ſo ſenſible of the ſmart of the judgement, as they are willing to illude it. If a wicked man could, hee would not ſee God in a judgement, and take knowledge of him. Surely this was the humour of them in the dayes of Noah; when it rained abundantly in that manner, they were rather ready to impute it to naturall cauſes, then to ſee God in it; or elſe they would have waded to the Arke even to the middle, and have intreated entertainment there, rather then have ſtood out. So you ſhall finde it was with thoſe Philiſtines, when Dagon was fallen, and broken in pieces, that they ſaw apparently, he was not able to helpe himſelfe; he was fallen in the preſence of the ſame Arke, the victory over which they aſcribed to their god; yet they impute it to miſchance, and to want of attendance; they would not ſee God in it. And in the ſame Chapter, when they were ſmote with Emerods for keeping the Arke, they continued ſeven months before they would ſee God in it, till there was an outcrie among the people, none will acknowledge that God was the cauſe of that fearfull judgement. So we ſee the Aſſyrians had a great defeat by the people of Iſrael, 1 King. 12. yet rather then they would acknowledge God to bee the cauſe of it, they thinke it was the advantage of the place; if they fought with them in the valley they ſhould overcome them; for they thought God was only the God of the mountaines.
So it was with the very Phariſees, rather then they would acknowledge Gods worke, in our Bleſſed Saviours great Workes of caſting out of Devills, (becauſe they can doe ſomewhat that way) they blaſpheme, and ſay, He caſt out Devills by the Devill. So oft in the world if a man have ſickneſſe, and diſeaſe, he thinks of the meat he hath eaten, and imputes it to the houſe, and to the aire; but never looks to God. So in diſtreſſe of conſcience, when a man comes to trouble, and horrour of ſoule; he is loath to thinke other a great while then that it is melancholy; and thus he nouriſheth himſelfe in that vaine and idle conceit.
Againe, you may obſerve, how A wayward, froward minde by his owne courſes, haſteneth his owne woe. Pharaoh would have concluſions tried by the Magicians, and behold, they bring more frogs then there were before. So a perverſe minde will ever doe miſchiefe enough to it ſelfe. Sarah will be trying concluſions, becauſe the Lord did not grant her a childe in her owne time; but ſhe prayed for it; for ſhe was wonderfully troubled by the pettulancie, and inſolencie of her maid, and by the flearing and jearing of Iſhmael: Nay, and all her poſterity fared the worſe, for the Hagarens were great enemies to Iſrael. So it was with thoſe Iſraelites, they were paſſionate, they muſt have a King; nothing will ſerve them but the ſatisfying of their owne deſire, they were confident of their owne purpoſe; though they were forewarned of the difficulty and inconvenience, yet they muſt have it, though they repented at large. So Davids heart was ſet upon numbering of the people, Ioab modeſtly, and faithfully diſſwades him; it will not be; he reaped to himſelfe a great meaſure of repentance: ſo I might ſhew in other particulars. Let a violent minde alone to it ſelfe, and it will be torment enough to it ſelfe. Saith Auſten an inordinate minde is alway a ſufficient tormenter.
Let us ever take heed of perverſeneſſe and frowardneſſe; theſe are ill guides, we follow that that will lead us to fearfull precipices. A man that is diſtempered, is ever apt to goe out at the wrong doore. Pharaoh had more need to have deſired the Magicians to remove the judgement then to bring more frogs: But he deſired to have his humour ſatisfied this way, though it tend to his further woe. So much for that queſtion.
A third queſtion is, What kinde of frogs theſe were.
Some ſay that they were true frogs, and that the Devill brought them from other places ſecretly, and inviſibly, and ſo laid them there before Pharaoh. Beloved, there is no impoſſibility in this; for it is well knowne the Devill is of great power, he can tranſport the body of a man from place to place; then he can bring creatures quickly from one place to another. Many ſtrange things are told: Albertus Magnus, tells us of the rayning of many great creatures, that might be by the Devill: The ſtory tells us of Gigas, that was inviſible to people: It might not be ſo much by vertue of the ring as by the Devill. So he made Images to move, and to ſpeak. Arius Maximus tells us of the Image of Ionia, that when it was asked whether it would goe to Rome or no? anſwered, I. That Image of Fortune, that when they ſpake to it, ſhee anſwered, You conſecrate merightly. Certainly the Devills power is great, and he is able to doe more then wee are able to expreſſe.
Therefore (by the way) I would not have people ſleight his power too much. There are a great many people in the world, that make a tuſh of the Devills power. We have heard in former times of Fairies and Hobgoblins, and walking Spirits; and they have learned ſo to contemne thoſe, that the Devill is no way terrible to them. But let them know what the Scripture ſaith concerning him, He is the Prince of the aire, and is able there to make ſtormes, and fearfull noiſe; he is able to make the ſea ſwell and roare, he is able to demoliſh the greateſt building, to pull downe trees, and plants that are fetled; he is able to afflict the bodies of men in a fearfull manner; you know how he poſſeſt ſome in the time of Chriſt; he made them cut themſelves with ſharp ſtones; be made them rent their fleſh, and teare and foame in a fearfull manner; he caſt them into the fite and water, that if you have ſeene them diſtracted creatures in Bedlam, the caſe of thoſe that were poſſeſſed in Chriſts time was farre worſe. This is the power of the Devill. There is no tuſh to be made of it.
Let us make better uſe of it, to bleſſe God for our preſervation by his power, that he hath kept his good hand over us, that he could not have his will againſt us. For know, if the Devill might doe as much hurt as he would, it would be wofull for many of us; nay for all of us. This is our comfort ſaith Chryſoſtome upon Mat. 12. he that tells us he is the ſtrong man, tells us that he is bound, God hath him in a chaine, he cannot doe more then he permits him, ſhall I ſay againſt Iob? nay not to the ſwine he cannot enter into them without our Lords leave, Mat. 8.
Therefore let us bleſſe God that hath kept his bleſſed hand of protection over us, and kept us from the violence of this roaring Lion.
And (Beloved) as God hath graciouſly kept us from the power of the Devill, at leaſt from feeling the effects of his power; let us take heed of betraying our ſelves to him. This is an ordinary fault in regard of the ſoules of men. There is no ſinne in the world, that the Devill can ever faſten upon a man, if a man doe not give him entertainment. It is a certaine truth that the Fathers deliver unanimouſly. Saith Iſsidore Peluciota, the Devill may deceive, but he can never compell us. So Auſten, The Devill hurts not by compelling, but by perſwading; and he makes a reſemblance of him there to a fell dog, or a filthy creature that is tyed up in a chaine; he may barke, but he cannot bite without a man come within his reach. If a mad dog be bound up, if a man be bitten he may thanke himſelfe, why did he come ſo neare? Saith the ſame Father, he cannot extort conſent from thee, but requeſt, and intreat it. So Bernard to the ſame purpoſe, hee doth not overthrow us, he only moves us, and we give way, and ſo are authours of our owne woe.
Therefore God having ſo graciouſly reſtrained him, we ſhould not caſt our ſelves into his clutches, to exerciſe his power and malice againſt us, and againſt the hope of a better Kingdome.
But I tell you in the next place the more common opinion is, that theſe frogs were but ſuch in appearance. Thus the Father ſay, many of them. Iuſtin Martyr ſpeaking of theſe things that the Magicians did, ſaith directly, they were only the worke, the tricks of the Devill that abuſed the ſight of men, and deluded them. So Gregory Nycene in his booke of the life of Moſes, he ſaith, as their ſerpents were nothing but very ſhewes, ſo theſe other things that were done by the Magicians, were done by legordemaine, by couſenage. Auſten ſpeaking of Iannes and Iambres, he ſaith, that all that theſe Magicians did was a fained emulation of that that was done by Aaron, and not in truth. So Ierome ſaith, they imitated thoſe workes that Moſes and Aaron did, but they were not in truth. Now if we pitch on this, we ſhall have a good obſervation, and that is this; you ſee the great Mountebanke of the world; The Devill for the more eaſie conveyance of wickedneſſe into the mindes of men, you ſee how be imitates God in all his wayes.
God makes a covenant with his people; ſo the Devill he makes a covenant with Witches, and Sorcerers, and Magicians; there is either an open or a ſecret contract ever. God hath his Sacraments, ſo the Devill hath his; he furniſheth them with ſpells, and incantations, and other ceremonies, at the uſe whereof he bindes himſelfe to appeare. Thirdly, God ſpake to his ſervants by dreames; ſo doth the Devill, and inſtructs people in ſtrange viſions and apparitions.
Fourthly, God hath his Temples, and Oracles ſo had the Devill, one at Delphos, and in other places to abuſe people by doubtfull anſwers.
Againe, God had ſervice, and ſacrifice; ſo the Devill hath ſacrifices, what were all thoſe ſacrifices that were tendered to an imaginary god-head by the heathens? there was no ſolemnity ſpared. Nay, the Devill knowing, that God had commanded Abraham to ſacrifice his ſonne, he cauſed ſome to make their children to paſſe through the fire. Still he continues to imitate.
In the primitive times, he made the hereticks to imitate the orthodox in their teaching, and converſation, and ſo under a ſhew of holineſſe ſoured the world with their leven. Nazianzen ſaith of Iulian, that he was an Ape; for as an Ape imitates the man, ſo did he the Chriſtians in a humour. He would build Schooles and Hoſpitalls, places for the receit of the poore; and places for Nuns and Virgins, and all for the imitation of Chriſtians: whereas he was a Camelion, one that had no truth, nor ſincerity in him. And ſtill the Devill hath done the like.
The authour of that imperfect worke of Chryſoſtomes, ſaith, that there is never a childe of God, that hath that in truth, but there be hypocrites in the world that have it in the counterfeit. If a man had ſeen Abſolom pay his vowes in Hebron. If he had ſeen Iezebel proclaime a faſt; and Herod talke with the Wiſe-men, that as ſoone as they heard where Chriſt was, they ſhould come and bring him word, to goe, and worſhip him; who would have thought but that theſe had beene themſelves? It was the Devill that painted theſe mud walls.
So now, there is ſomewhat that goes for prayer in the world that is lip-labour. There is ſomewhat that goes for repentance that is not worthy the name of it, but is a ſorrow that is to be repented of. There is ſomewhat goes for zeale that is not a holy earneſtneſſe, but a fiery fury. There is ſomewhat that goes for faſting, that will not paſſe current in Gods Chequer, Is this the faſt that I have choſen? There is ſomewhat that goes for faith, that is preſumption, that is counterfeit: Yea there is ſomewhat goes for charity, and is nothing leſſe; for Paul ſaith, a man may give all his goods to the poore, and yet have no charity.
Then for the Uſe of this, (Beloved) what reaſon is there to get knowledge, to be able to diſcerne of ſpirits, to diſcerne of things that differ, to ſeparate between the pretious and the vile. We muſt not receive every ſpirit; all the ſpirits that come out are not of God: How ſhall this be done but by a good meaſure of knowledge? For the Devill can write upon the boxes, medicine, that have poyſon indeed in them. The Devill can ſet a faire gloſſe upon falſe wares, no queſtion of that.
Againe ſecondly, in regard of our ſelves, how ought we to labour for ſincerity? for if the Devill ſet men to counterfeit the beſt things, as he counterfeits the workes of God, how ſhould we labour for fincerity?
And this will difference us from all the hypocrites in the world. The Painter can paint the colour of flame, and the bowing forme, but not the heat. So an hypocrite may goe as a Saint in outward performances; he may faſt, and pray, and communicate, and give almes, and what can he not doe? but when it comes to ſincerity of ſoule there is a broad difference; they are wide the whole heavens.
Therefore let us labour to have our hearts upright, and then God will paſſe by many infirmities, where hee ſees ſincerity. Far be it from us of being ambitious of ſo much holineſſe as may make the world only believe that we are religious. It is the fault of many that reſort to the congregations to get an opinion. Let us not deſire to pleaſe men, but to love God, and to pleaſe him; our care being alway to pleaſe God, and not to deceive the world and couſen them. We may draw a miſt before their eyes eaſily to couſen them, they judge by our words, and workes, and cannot goe further, but God judgeth the heart. If he ſee us as the apples of Sodome, as a faire glove on a foule hand, and like the Sepulchres that Chriſt ſpeakes of, that within are full of rottenneſſe, we ſhall have the greater judgement.
There be too many of theſe braggers, as Baſil calls them, thoſe that make a ſhew of what they are not. The time will come when God will waſh off this ſeeming with rivers of brimſtone. An hypocrite, certainly if there be any place lower in hell, he ſhall have it. So I have done with the third queſtion.
One obſervation more (before I leave the verſe) that ſhal be profitable. Theſe Magicians reſembled the rod, & brought ſerpents, and after turned the water into bloud; and now the third time they ſatisfie Pharaoh ſo farre that he thinkes that they were true frogs that they brought; ſo he ſeemed to ſtand out againſt the judgement of God for the time.
See how farre God ſuffers wicked practiſes to proſper, and ſucceed the firſt, ſecond, and third time.
There are many examples of this in Scripture. Ioſephs brethren, you know what they did to their brother, and how cleane they carried it away, after they had dipped his coat in bloud, and brought it to their old father; the poore credulous old man, he thought indeed a wilde beaſt had devoured him; and ſo they ſtand as upright in his opinion as before. This ſlept twenty years, they went cleare.
David himſelfe had a minde to Bathſheba, he ſends for her, ſhe comes, and becomes pregnant by him; he deſires to enjoy her without a rivall, her husband ſtands in the way, he ſends a letter, and cauſeth him to be ſlaine, every thing proſpers according to his deſire. So Ahab and Iezebel ſhee gets letters written, and ſends to the Judges, they entertaine them, and ſubborne falſe witneſſes, Naboth is convinced, condemned, and ſtoned; Ahab comes and takes poſſeſſion; there is not a rubbe in all theſe ſmooth paths. So the accuſers of Daniel, they get the King to make an edict, to trap the good man, every thing ſucceeds; they have not a rub till he comes, and was caſt into the den.
We ſee in experience, the luſtfull man, here he layes a bait, and ſees a baſe fellow to be officious to him; his minde is ſatisfied as Amnons was upon his ſiſter. So with the covetous man, he that ſets it downe with a full reſolution, that he will be rich; he takes theſe, and theſe unjuſt courſes, they proſper and ſucceed; his ſhips come home, his merchandize come in, hee attaines that hee would have. So the ambitious man, he is officious with this courtier, and flatters, and ſoothes; with that he aſcends up by degrees all the rounds of honour, till hee come to be the only man. So the avengefull man, hee attaines his purpoſe as we ſee Abſolom, he makes no queſtion, all is done, and he himſelfe ſhall not be detected by any body; they were willing to puniſh Amnon, and ſo he continues without repentance.
Some man may aske the reaſon, how it comes to paſſe that theſe wicked buſineſſes ſhould ſucceed, and proſper, and goe on with incouragement?
Firſt, God will ſhew mercy to the veſſells of wrath, Rom. 9. that wicked men may be inexcuſable when hee ſhall riſe to judgement, God ſhall ſay, I was long before I pulled my hand out of my boſome.
Secondly, the Lord doth it in juſt judgement, becauſe wicked men contemne his grace and favour, for the further obduration of them. As in Rom, 1. when they turned the glory of God into the ſimilitude of a beaſt that eateth hay. God turned them up to their owne luſts, to be tranſported with their owne affections, and they received thereby the recompence of their ſinne.
Thirdly, God doth this for the triall of his children. To goe no further then this inſtance; Was it not a wondrous probate of Moſes and Aarou to ſee theſe men proſper? what! the firſt, ſecond and third time to be ſucceſſefull. Moſes comes with this perſwaſion to the land of Egypt, that he ſhould doe thoſe ſignes in the fight of Pharaoh, that ſhould not only convince them, but incline them to a diſmiſſion of the people, and now to be matched with a company of Inchanters. All their glory and authority lay upon theſe workes, and now for theſe to doe theſe, the firſt, ſecond and third time, how did this ſet backe the worke of God? For if Pharaoh were fomented in his obſtinacie, how could they expect deliverance? this was a great probate of them, and God intended it for that purpoſe.
For the Uſe of this, remember alway, that ſucceſſe is a poore ground to juſtifie an action upon. The heathenman could ſay in his time, Felix, &c. If one have ſucceſſe in wickedneſſe it is accounted a virtue. Dionyſius after he had robbed Eſculapius Temple, and had a faire wind, he thought that the Gods loved ſacriledge. And it may be Ieroboam loved Idolatrie the better, becauſe he heard of the Prophets puniſhment that was ſeduced, that ſpake againſt the Altar. And thoſe in Ier. 44. thought well of offering cakes to the Queene of heaven, becauſe they had all abundance. Like the argument that one makes for the reſtitution of the Idolatrie of Rome, becauſe it is a flouriſhing Commonwealth. Among Bellarmines arguments, one of his notes of the Church is, Externall felicity. The ſucceſſe of things is but a poore ground to goe upon; yet many men reaſon ſo in theſe times. As the worldly man will ſay that the Miniſter ſaith oft that God will plague ſuch and ſuch ſinnes as I know my ſelfe guilty of; yet I finde no checke of conſcience, no man is able to controll mee, I proſper in my bames as well as another man, and my come is as thicke, and my line holds, my buſineſſe proſpers; I thinke that God is not ſo offended with me as ſome miniſters talke of. Many a man nouriſheth his heart as in a day of ſlaughter, becauſe of ſucceſſe.
Poore deluded ſoule, that art conſcious to thy ſelf that thy wayes are naught, and yet juſtifieth it becauſe of ſucceſſe. God is a patient and long-ſuffering God, and ſuffers people to goe on as he did Pharaoh into the middle of the ſea, and there cut off his chariots. He ſuffers them to goe a while, not that they ſhall alway proſper, but to make the cup more bitter after long proſperity.
See it in all the examples before, ſee if they did not repent themſelves of that peace that they enjoyed. Ioſephs brethren carried it away ſmoothly; but God comes to a ſharpe reckoning in the concluſion; they were in a great agony, they knew not how to extricate themſelves. So David, he went ſmoothly for a time; but after it coſt him many a teare, he made his bed to ſwim. So Ahab, he wiſhed a thouſand times he had not meddled with the vineyard, the ſawce was ſo ſharpe with the meat. So Daniels accuſers they reaped the judgement they intended againſt him, the Lions had power over them, they repented that ever they ſtirred that ſtone. So many covetous men in the world that have gathered goods by oppreſſion; his line holds for a time, it may be for his owne life; but who hath not ſeen the judgement of God on his poſterity, that a man may read the fathers ſin in the childes puniſhment?
So the revengefull, the luſtfull, the ambitious man, God comes home to them, and ſo he will to others. Men may laugh, and rejoyce, becauſe of ſucceſſe, take heed, when the reckoning is paid; God will riſe in judgement, and then woe to thoſe that thrive in wicked wayes.
It is the obſervation of a Father; all things are ſaid of the rich man, Luke 16. in the time paſt, There was a rich man, and he fared deliciouſly every day, and he was cloathed in purple, and thou haſt received all thy good. So theſe people, the time will come, when they ſhall be forced to ſay they had their profit, and their pleaſure here, according to their deſire, and ſo they have had all that good that ever they ſhall have; they muſt be content with it, there is no more now, but an expectation of wrath, and miſchiefe, the cup of the Lord is full, it is mingled, the wicked of the earth ſhall ſucke the dregs of it.
In the ſecond place, cenſure not Gods providence, nor juſtifie the wicked becauſe they thrive, and proſper in their wayes, and courſes, and deſignes, Fret not thy ſelfe for the wicked, Pſal. 37. David was much taken with it, Pſal. 73. he ſaith, That his foot had nigh ſlipped when he ſaw the proſperity of the wicked. Ieremiah deſired to diſpute with God upon this theame. The broad ſpreading baytree of the wicked moves emulation in the children of God; they thinke they have cleanſed their hands in vaine. But goe into the Sanctuary, and there you ſhall ſee that God hath ſet them in ſlippery places. Though their line hold here, yet thoſe lines tye them to judgement; they ſhall be tyed as the vulture to the heart of Titius. Pity them, their woe is to come: Where is the children of God having had hardſhip in this world, ſhall have a bleſſed compenſation in the world to come.
I ſhould come to the ſecond event, the removall of this judgement, I will only touch one thing in the front, and ſo commit you to God.
It is like enough that Pharaoh ſent to the Magicians to know if they could remove the judgement, he found them unable, or elſe he would not intreat Moſes and Aaron to do it. Here is that that will make Pharaoh unexcuſable; for it hath beene queſtioned, whether Pharaoh were not excuſable in holding out againſt the command of God, and the commiſſion of Moſes, becauſe he was thus deluded by his Inchanters? For ſay they, how could he be perſwaded that Moſes came from God with a ſpeciall command, when his owne Inchanters did the like? ſo they extenuate his ſinne.
But ſuppoſe they did it by as great power, and divine vertue as Moſes and Aaron, and he had no reaſon to think that Moſes and Aaron were any better; yet this is unexcuſable that they could not remove the judgement.
So let men have never ſo many pretences, there is ſomewhat that will hold conſcience ſtill that it will never give out of the hands of it: The conſcience will be hampered with ſomething; let the wicked man have ten thouſand Apologies, there is ſomewhat that will hold conſcience whereby it will be ſnared to judgement. Ioſephs brethren can ſay much for themſelves for the ſlaughter of the Sychemites, that they did it in a way to vindicate the honour of their family; Should he uſe our ſiſter as a where? but there is one thing that makes it hold ſinne, the abuſe of the ordinance of God, to make it a midwife to deliver them of their ſinne. So Saul may make a fair gloſſe that he had ſpared the goods of the Amalekites for ſacrifice; but there is one thing that holds him; what is that? that he had gone expreſſely againſt the command of God; for he bad him ſpare none. So Ahab had much to ſay for himſelfe, he came upon faire tearmes to Naboth for his vineyard, he offered him money, beſides he knew what Ahab was. But there is one thing that will have power over him; what is that? that his wife ſhould have power over his ſeale, to frame a letter to undoe the man. So the Scribes and Phariſees, they put it off, Did we perſecute this man? Wilt thou bring this mans blood upon us? we did it in zeale, hee ſeemed to oppoſe the law of Moſes; but one thing will hold them to judgement, becauſe it was malice in them againſt Chriſt, becauſe he reproved them ſo plainly that they could never claw it off.
For the Uſe of it: Never thinke when you come to Judgement, of Apologies, and fig-leaves, that will be too narrow for your nakedneſſe; away with theſe ſubterfuges and ſtarting holes. God never brings a man to judgement, but he hath enough to judge him for, by the teſtimony of his owne conſcience, as Pharaoh here, that when he knew it muſt be of God, yet he was hardened. The conſcience as it is a regiſter in man, at the day of Judgement, it will be an accuſer of man, and juſtifie Gods moſt ſevere proceedings againſt him. So much for this time.