Judgment and Mercy, Sermon 7
THE SEVENTH SERMON VponUpon EXOD. CHAP. 8.
VERS. 8.
Then Pharaoh called Moſes and Aaron, and ſaid, Intreat the Lord that he may take a way the frogs from me, and from my people; and I will let the people goe that they may doe ſacrifice to the Lord.
NOw we come to the ſecond event, that is, the removall of the judgement. Wee muſt conſider,
Firſt, how it is motioned, and intreated for in verſe 8.
Then how Moſes engageth himſelfe to performe it, verſe 9, 10, 11.
Thirdly, how he acts and performes it in deed, and puts it in execution, in verſe 12, 13, 14.
The firſt of them is in verſe 8. And there are two things in it briefly:
A petition, and
A promiſe.
Pharaohs requeſt is, That they would intreat God that he might be freed from theſe noyſome, fearfull frogs.
His promiſe is, That he will let the people goe, and ſacrifice to the Lord. But firſt I will ſpeake of that that leads them in; that is, Pharaoh called for Moſes and Aaron.
It is like enough that when the Inchanters had to his apprehenſion brought forth frogs, that he ſleighted Moſes and Aaron, and diſmiſſed them, as if they were not the ſervants of a greater God then he worſhipped; for ſure he thought that theſe people that brought frogs to his appearance, could alſo remove them. But now he begins to feele the ſmart of the judgement; it is likely, having conſulted with theſe Sorcerers, they cannot fit him this way. Now he cannot get from under the wrath of God, he calls for them. Our obſervation ſhall be this; that The time will come, that godly men ſhall be in requeſt with thoſe that deſpiſed them.
God will bring it about, that good, and godly people ſhall be in requeſt with thoſe that formerly deſpiſed and ſleighted them. Thus it was with Abimelech, and his Philiſtines, Gen. 20.29. they vilified Iſaac, they hated him and maligned him, and the wrath of them was ſo fierce that they drave him out of their Country; yet he was no ſooner gone, but the King and his Courtiers, they come after him, and deſire to make a league with him, and that he would be pleaſed to ſweare to them that he would doe them no harme; for they ſaw that he feared God, and that the hand of God was with him. The like we ſee in Ioſephs brethren; how did they contemne and deſpiſe Ioſeph, and called him in ſcorne, The dreamer? as if he had befooled himſelfe in thoſe preſages of his advancement; yet God brings it about that this man that they had ſo ſcorned, they were faine to ſue to him, forgive the treſpaſſe of the ſervants of thy fathers God, in that we have done fooliſhly, Gen. 50.17. The like we ſee in Moſes, Exod. 32. how he was ſleighted and contemned by the Iſraelites; As for this Moſes, we know not what is become of him. But they ſpake of him in a low ſtile; yet after a while, when the judgement of God was upon them, they were faine to flye to him as their beſt refuge on earth, and deſire him to mediate a peace. So in Exo. 12. Aaron joynes with Miriam in emulation againſt Moſes, and ſpeake of their brother in diminution; but after Aaron intreats him not to lay that ſinne to their charge that they had committed fooliſhly, and ſuffered his ſiſter to be a reproach to the world. The like we ſee in Iephtah, he was put out of his fathers houſe, and contemned, becauſe he was the ſonne of an harlot, Iudg. 11. yet when they were infeſted by their enemies, they were faine to ſeeke to him, and intreat him to be their Captaine. So we ſee in Saul, you ſee how he ſcorned David, he would not ſo much as call him by his right name: Where is the ſonne of Iſha that he doth not come to meat? And will none of you tell me that my ſonne, and the ſonne of Iſha have conſpired againſt me? Yet he that he contemned he bowed to when he had him in the cave, and gave pregnant proof of his loyalty, he deſired him that he would be good to his poſterity, and not cut them off. So it was with Ieroboam, 1 King. 13. he ſtretched forth his hand in contempt and hatred (I joyne them together) againſt the Prophet, and that hand that he ſtretched out, he could not draw in againe; and then he was faine to intreat the Prophet that he would intreat the face of God that his arme might be reſtored.
So we ſee in Heſter, Haman put her in the ſame Barke with all the Jewes; and it is like enough in that reſpect and name, becauſe ſhe was a Jew he diſeſteemed her; after he was faine to ſue to her for his life, that ſhe would mediate with the King that the edge of his wrath might be taken off, Heſt. 7. And Ieremiah that was ſo much deſpiſed by Zedechiah and his Princes; that Zedechiah was faine to ſue to him that he would pray for him, Ier. 37.3. And not to multiply more, you know how much the rich man ſcorned the poore beggar; yet the time came that being in hell, in torments, he begged a boone of him, that is, that he might be ſent with a little water to coole his tongue, Luke 16.24. And this is that Solomon hath Prov. 14.19. The bad ſhall how before the good, and the wicked at the doore of the righteous. There is a bowing that wicked men make ſometimes to the good, that David ſpeakes off, Pſal. 10. they crouch and creep, and humble themſelves, and all to impoſe upon the credulity of the righteous, and the ſooner to inſnare them. But Solomon his ſonne, ſpeakes of another bowing, when the wicked are forced by Gods overruling providence to ſupplicate and ſue to the children of God to deſire their friendſhip, and mediation, and interceſſion, that they deſpiſed and maligned before.
What may be the ground of this?
Firſt, God hath planted an awfulneſſe, and majeſty in his children that makes them venerable to the wicked ſometimes. I ſpeak not of ſuch a ſplendor as Moſes had that the Jews could not look on for the glory of his countenance. I ſpeak not of ſuch a glory as Chriſt had, that Hierome ſaith was ſtarre-like, that drew the people to ſee him. Nor ſuch as hee ſpeaks of Julian, that had ſuch a ſplendor that Maximianus was afraid to look on him, leſt hee ſhould make him turn Chriſtian. Nor ſuch as Steven had, God made that Diamond ſo ſparkle in the dark, that they beheld his face as the face of an Angel.
But I meane, there is an awfull authority that God hath put upon his children, that makes the wickeds eyes dazzle. Solomon ſaith Eccleſ. 8.1. Wiſedome makes the face of a man to ſhine: Cajetan underſtands it of that authority that God hath planted in his Children that makes them awfull to thoſe that are wicked. All the people feared Samuel exceedingly, 1 Sam. 12.18. and it is ſaid that wicked Herod feared John, becauſe he was a holy and a juſt man, Mark. 6.14.
Againe, ſecondly, God doth this to make his word true: for hee hath ſaid, Hee that humbleth himſelfe ſhall bee exalted, and hee that exalteth himſelfe ſhall bee humbled. Now the children of God oft put their mouthes in the duſt; they are low, and humble, therefore God will take a time to exalt them. As David, hee carryed himſelf humbly, and how ever ſome detracters diſ-figured him to his Prince, he never ſpake of him without reverence: therefore God exalted him, and ſo exalted him that hee did bring the proud ſpirit of Saul to ſue to him. So Mordecat, hee was a humble man, he ſate in the gate, he was content with his condition: God exalted him, and how did hee make that proud ſpirited Haman to ſtoope ſo low as to advance him?
Thirdly, God thinks fit to make his Children a compenſation in the ſight of men; They are brought to that ſtraite ſometimes that they are faine to ſue to the wicked. Jacob was ſo perplexed for want of bread, that hee was faine to ſend to Aegypt for corn, and was faine to pacifie his brother and to ſend preſent before him, to humble himſelf, and to fall to the ground ſo many times before hee came at him. And in Lam. 5.6. they gave their hands to Aſsyria, and Egypt, for bread: thoſe that were their mortall enemies, they were fain to comply with them for bread. As I ſaid of Heſter before; ſhee ſued for her life. Now then the good God that they ſerve, to make them cō penſation, brings the wicked to ſue to them. As they are forced to ſue to the wicked ſometimes for reliefe in their neceſſities; ſo the wicked ſhall ſue to them.
It may be ſhewed in all the examples before alledged. And likewiſe in Jobs kinſmen, though they inſulted over the miſerable poore man, and cenſured him at their pleaſure, yet after they were faine to ſue to Job, and God would not bee reconciled to them till hee had ſued for them.
For the uſe of this. Firſt, me thinks it might take off the edge of wicked men, in regard of the perſecution of thoſe that feare God. For a man hath ſo much underſtanding that hee will not irritate, and provoke ſuch as hee thinks hee ſhall bee beholden to after, for feare the ſuite of his need bee repelled with the errour of his proſperity; yet ſuch is the madneſſe of the wicked, to bee diſcourteous, and injurious moſt to thoſe that they are like moſt to bee beholden to. I know their proud ſpirits ſcorne the thought of ever being beholden to the children of God. Yet ſo God brings it about, though it may bee they will not ſue to them; yet though their blindneſſe will not let them ſee, or their unthankfulneſſe to acknowledge it, yet they bee beholden to them. For Lot bayled Sodome, while hee was with them. If Moſes ſtand not in the gap, fierce judgements come among the proud people. If theſe pillars beare not up the houſe, it will fall about their eares. If theſe ſtakes doe not hold the hedg, they are laid open to all miſery Auguſtin in lib. de Civ. Dei. Hee wonders that a company of people that eſcaped in the ſacking of a City, by profeſſing themſelves to bee Chriſtians, that they ſhould perſecute Chriſtians afterward, when they had been beholden to the name of Chriſt for their eſcape. And who would not wonder at the madneſſe of the world, that perſecute thoſe that they may bee, and are beholden to daily? and thoſe bee the people of God, by whoſe interceſſion they eſcape judgements.
Secondly, it ſhould teach the people of God,
Firſt, Direction, and
Then Comfort.
Firſt, Direction; let them make much of goodneſſe, and love it with the inſide of their hearts: for this is that that will not only commend them to God, but make them awfull to the wicked. This is that that will make one of the Children of God weigh down a thouſand of the ſons of Beliall. This is that that will make them gold, when the wicked ſhall bee accounted droſſe. It will make them good Come, when the wicked of the earth ſhall bee chaffe, it will make them herbes, and flowers when the wicked ſhall be weeds, fit for nothing but to be burned.
Secondly, for their comfort, though they be contemned by a great number of prophane ones, the time will come that God will exalt them: hee will make the wicked to bleſſe their condition, and it may bee ſeeke to them. For if ever God bring a wicked man to terrours of ſoule, he magnifies the eſtate of a good man, and thinks he is the happieſt man in the world; he wiſheth a thouſand times that he were in his eſtate: and when the Angel of God meets him as he did Balaam betweene two walls, that hee can goe no way from him, (I meane when death comes) hee deſires to die the death of the righteous, and that his laſt end may be like his. And then he ſues to the righteous man to pray for him, and intercede at the throne of grace.
If this be not enough for comfort, know that you ſhall judge theſe wicked ones, 1 Cor. 6.2. Doe yee not know that the Saints ſhall judge the world? If that bee not enough, the wicked ſhall ſee the Children of God exalted, and ſhall gnaſh their teeth, and conſume away; and ſhall ſpeak as they in Wiſdome, We tho ught his life madneſſe, and his end horrour, and loe he is preferred before us.
Laſtly, to ſpread it further, let it be a comfort to all miniſters, that are to the people as Moſes and Aaron here were meſſengers to Pharaoh. It is likely they may receive diſgrace and diſparagement, as if the worke were but an unjuſt worke. Who is ſo forward to perſecute the ſonnes of God as the ſonnes of Belial? Let this comfort them, for if they continue in their courſe, and preach ſound doctrine, and live an unblameable life, God will make theſe ſtoope one day. The people for all their contempt of Samuel, they were faine to intreate him to pray for them, 1 Sam. 12. And thoſe that flouted them in Act. 2. they were faine to come for direction, Men and Brethren, what ſhall wee doe? And the Gaoler that clapt the Apoſtles in Irons, when there was an earthquake, and the doores of the priſon flew open, and every mans bonds did flie from him, he comes trembling, and will doe any thing. And as Theodoret reports of Ambroſe his paſſage to Theodotius; though the Courtiers bad him ſlight that hee did, hee could not put it off; hee was faine to ſend, he was faine to ſubmit to the penance. So the world, let them ſlight the Miniſters of God as they will, the houre will come, they will be caught in their monethmonth, and then it may be they will deſire direction, and their prayers. At the laſt, Pharaoh muſt call for Moſes and Aaron. So much for that.
Now I come to his Petition, Intreat the Lord that he may take away the Frogs from me, and from my people.
It ſeemeth then that Pharaoh was enlightned to know theſe three things.
Firſt, that God muſt remove the judgement.
Secondly, that he muſt be intreated for the removing of it.
Thirdly, that he muſt be intreated by his ſervants; theſe are but ordinary points, therefore I will paſſe them over the more briefly.
Firſt, he underſtood that God muſt remove this plague, the Lord Jehovah muſt doe it; indeed it is his worke. For as no judgement can ſeize on men without a commiſſion from him, Thou couldeſt have no power, ſaith Chriſt to Pilate, unleſſe it were given thee from above: So it is not in the power of fleſh to move the leaſt Flie from a mans body, till God pleaſe. It was hee that ſtayed the waters and abated them on the face of the earth when the deluge ceaſed. It was this God that opened the wombs of Abimelechs family, Gen. 20. It was this God that ſaid to the Angel when hee forraged the Campe of Iſrael, It is ſufficient, 2 Sam. 24. It is this God that ſtayes the famine, and cauſeth the Sword to returne into the ſheath, that would ſtill eate fleſh, if it were not for his command. That God that hath ſaid to the Sea, Hither ſhalt thou come, and here thou ſhalt ſtay thy proud waves, Job. 30.11. it is that God that remits, and reſtraines, and abates, and takes away, and removes all judgements whatſoever. The roaring Lion he takes off, and puts an end even to ſpirituall temptations.
The Uſe ſhall be double:
Firſt, To teach us to whom to have recourſe in the time of trouble; not to run with Saul to the witch of Endor, or with Ahaziah to Baalzebub the God of Ekron, from the living to the dead. This will not help; he that wounded muſt heale, and he that ſmites muſt bind up, and that is the Lord himſelfe: it is he onelyonly that muſt take away the judgement. Rachel may bee froward, and chide her husband, and be diſcontented; it is all one: God muſt remember her and open her wombe. The woman in the Goſpel may ſpend all upon Phyſitians: but God muſt ſtint her infirmity, ſhe muſt touch the hem of Chriſts garment. If God do not help, ſaith the King of Iſrael to the woman in the Siege of Samaria, how ſhall I help?
Secondly, It ſhould teach us to whom to give thanks for deliverance from trouble, even to the Lord. To this God Noah built an Altar for the ceaſing of the deluge. To this God Jacob built an Altar for his preſervation from the fury of his brother. To this God David built an Altar in the threſhing floore of Araunah, for the ceſſation of the plague. To this God let us give thanks, and ever glorifie his name, that hath ceaſed the famine; and hath put a period to the plague that formerly did break out in this City. To thee, O God, the praiſe is due, give us leave to take the cup of Salvation, and glorifie thy name.
Even the heathen have done thus much, they had their gifts, that they offered to theſe, and theſe deities, that they imagined were the means of their preſervation, and their pillars have this inſcription upon them. Freelier muſt this be acknowledged therfore by Chriſtians, if not, it is the next way to make the judgement the ſame, or greater, to forrage them with greater fierceneſſe, and bitterneſſe. If Gods favour be not acknowledged, no wonder if judgements afflict us. If Iſaac be ſpared, it is reaſon a Ram ſhould be offered.
Secondly, he ſuppoſed that God muſt be intreated. The Religion of Pharaoh taught him that thoſe deities that he ſerved muſt be ſupplicated. And you ſhall find in prophane writers that the Pagans thought there was nothing to be had of their Gods without ſupplication, and ſacrifice. Therefore it muſt ever be acknowledged by Chriſtians, that God having ſanctified prayer, and ordained it to be the bucket of grace to let downe to the over-flowing fountaine of Gods favour; to bee the key of the treaſure that opens to thoſe precious things; to be the dove that fetcheth the Olive leafe of peace, ſurely ſpare to ſpeake, ſpare to ſpeed.
What though God know our neceſſities before we utter them? wee are not informers of God, but petitioners. Thou doſt not ſpeake to God, and tell him thy wants to teach him, ſaith Chryſoſtome: but that thou mayſt incline him to heare thee. Our bleſſed Lord hath ſaid, aske and it ſhall be given you. Saint Paul hath ſaid, though he knew Gods propenſitie to give, Let your requeſts be made knowne with ſupplication, and giving of thanks, Phil. 4.16. Therefore, though God know our wants, yet in obedience to Gods ordinance, let us tender our prayers.
What though God determine before wee aske to give it? this keeps not us from praying: as God hath ordained the end, ſo hee hath ordained the meanes, Jer. 29.11.12. God ſaith, I know the purpoſes and the thoughts I have for you, the thoughts not of trouble but of peace. But what follows? yet, ſaith hee, they ſhall pray and cry to me. As if he had ſaid, though I have determined, I will have you to teſtifie your dutifulneſſe in prayer: ſo in Ezek. 37.36. God ſaith how hee will determine the Captivitie of his people, but for this I will be intreated of the houſe of Iſrael. Hee will be called on. See an example in Daniel, that though hee knew ſomewhat out of Jeremiahs propheſie that the captivitie ſhould bee determined at 70. yeares, yet hee prayes to God, and ſolicites that he would pleaſe to remember it.
Thirldly, whereas ſome people ſay, if wee muſt pray for the removing of judgments, how ſhall wee make good our patience under the croſſe?
I anſwer, patience, and prayer are compatible enough. See in the example of David, who though he were a man full of patience, and ſaid, Here I am, let God do with me what he will: yet for all that, he deſired God to take away his ſtroak. And that great example, and patterne of all patience, our bleſſed Lord, yet he cryed out, Let this cup paſſe from me.
For the uſe of it, if God muſt bee intreated for favours, be ſure to take that courſe, be ever willing to put into that way that God hath chalked out for the obtaining of his favour. Prayer is an admirable thing, and Luther doth not ſtick in one place to call it omnipotent: it is very acceptable to God, Let mee heare thy voyce, for thy voyce is ſweet, ſaith the Husband to the Spouſe, Cant. 2. And the prayers of the Saints are Odours, Rev. 5.8. And to ſum up all, it is that that God hath appointed to bee the meanes to convey bleſſings: therefore he that waves Gods direction, undoubtedly, may well fall ſhort of his expectation.
Thirdly, he underſtood that God muſt bee intreated by his ſervants, he deſires them to pray for him. God ſaith to Abimelech, Abraham is a Prophet, and he ſhall pray for thee; So Iob prayed for his friends, ſo the man of God for Jeroboam, and Samuel for the people, and Moſes muſt intreat for thoſe that had offended againſt God, and had been contumacious; God loves the prayers of his own, God heareth not ſinners, that is, duplicate page duplicate page thoſe that wallow in wickedneſſe, and lie prophanely in the ſame, with reſolution, God indures not ſuch that they ſhould take his word into their mouths, becauſe they hate to be reformed, their very ſacrifice is abominable.
But how far forth the children of God have intereſt in him, and ſway with their petitions, wee ſhall further ſhew when wee come to that paſſage, where Moſes ingageth himſelf that the judgment ſhall bee removed upon his prayer. And ſo I come to another obſervation.
Intreat for me, that the judgment may be removed from me, and from my people.
Why Pharaoh, why doſt thou not intreat that the judgement of hardneſſe of heart may bee removed? O why doſt thou not pray to Moſes to intreat God to give thee a ſupple ſpirit, that may be apt, and fit, and pliable for the impreſſions of grace? doſt thou not yet confeſſe thine iniquitie? doſt thou not yet repent that thou haſt ſtood out ſo long againſt the Lord of Hoſts? If thou wert ſenſible of this judgment of obduration, it is greater then the turning of the waters into blood, and then theſe Frogs, or any judgment that was after inflicted. Well, Pharaoh was not troubled with this; Therefore to come to the obſervation; you ſee what the humour of wicked people is, they are more affected with the puniſhment then with the ſinne. Remove the judgment, O let the Frogs be gone; he ſaith not, Remove my ſinne, take away this heart, and give me a new heart.
The wicked are more affected with the puniſhment then with the ſin, and deſire more that their bodies ſhould be eaſed then their ſoules cured.
See it in Cain, Gen. 4. he cries out, My puniſhment is greater then I can beare. The word there uſed ſignifies oft in Scripture, ſinne; yet ſometimes alſo puniſhment: divers of the Greek, and Latine Fathers tooke it as if hee complayned of his ſinne, that it was greater then could be forgiven, and ſo make it an evidence of his diſtruſt, and diffidence, and deſpaire; but our tranſlation renders it, My puniſhment is greater then I can beare.
Surely, he that obſerves the words following ſhall eaſily conceive that it was not the ſin that troubled him: but the ſenſe of this; I ſhall be a vagabond, and a runnagate, and every man that meets me ſhall kill me. That troubled and diſturbed him, not that hee had offended God, and expoſed, and made himſelf obnoxious to the curſe of God; that was not it, his ſin did not trouble him, but that this judgement ſhould fall upon him.
So the like wee ſee in Eſau, hee mournes, and weeps, and howles, and keeps a ſtir, but it was onelyonly in the ſenſe of loſſe; not for the prophaneneſſe of his heart, but for the loſſe he thought hee ſhould ſuſtaine, in that his brother was preferred before him; it was ſome diſparagement, and diſgrace to him. Surely he mourned not for his ſinne, becauſe at the ſame time he reſolved to kill his brother. If he had mourned for his ſinnes, hee would never have reſolved on ſo cruell an act.
So in Saul, Samuel expoſtulates with him, he was not ſo troubled with his finne, as with the renting of the Kingdome from him, and the ſhrinking of his reputation in the world, Honour me before the people, ſaith hee. So Ahab, hee puts on Sackcloth, and makes a humiliation, God knowes, for the judgement more then for the ſinne; for wee ſee after how ready hee was to impriſon Micaiah: So Simon Magus in Act. 8. after Peter had threatned him ſeverely, O pray for me that none of theſe things come to me that you have ſpoken. Saith Oecumenius, a man would thinke that this were a man that ingenuouſly confeſſed his ſinnes: but ſaith he, it came not from a good reſolution. And ſaith Chryſoſtome, it came not from his heart: for hee was ſtill polluted in the gall of bitterneſſe, and the bond of iniquitie. Therefore the thing he feared was judgement, Pray that theſe things may not come upon me; meaning the judgment that Peter had threatned.
And this is that ſpirit of bondage, that ſervile ſpirit that the Apoſtle ſpeaks of, Rom. 8.15. You have not received the ſpirit of bondage to feare againe. This ſpirit of bondage is in the wicked the feare of a ſlave, that is not ſo much troubled with the offence of his maſter, as with the whip, and laſh that ſhall light on him. A wicked man is not ſo much troubled with the diſpleaſing of God, as with burning with the devill in hell.
I deny not but there may be great uſe of this ſervile feare, even in Gods owne; for when God converts a man, hee makes uſe of this ſervile feare to breake downe thoſe ſtrong holds, thoſe fortifications that the devill hath built in a man to keep out God: by improving the Law that is as Cannon ſhot, hee breaks downe this ſtrong building. Therefore Auſtin ſaith, this ſervile feare is good and profitable; like the briſtle, or needle, that though it ſew not the cloth, it makes way, it keeps the heart ſupple for the impreſſions of grace; and out of doubt, God terrifieth before he comforts.
Nay, in growne Chriſtians, there is great uſe of theſe ſervile feares, (I meane) to feare the judgments of God: for I find it in Gods Saints, Joſias heart melted at the threatnings of the Law, and David was afraid becauſe of Gods righteous judgements. Habakkuk ſaith that his belly trembled, and his lips did ſhake, and rottenneſſe entred into his bones, when hee thought of the judgements of God: And I deſire that the remembrance of hell may keep my ſelfe and others from ſin.
But I ſay, that is not onelyonly the worke in Gods children; I know that puniſhment makes them not good. But there is likewiſe the love of God, which though it appeare not ſo fully to every body, God diſcernes it. And out of doubt Gods children though they were in hell they would bee afraid to offend God out of love. And when judgements are inflicted on the Children of God, their chiefe care is to make their peace with God: for the putiſhment they reſpect it not ſo much; they are content to have the judgement lie ſtill, ſo they may receive peace, and aſſurance of reconciliation. As David, when the hand of God was upon him for numbering the people, 2 Sam. 24. O ſaith he, forgive the treſpaſſe of thy ſervant. That is the firſt thing he deales with God for, to forgive his iniquitie, his impietie; for the judgement he was indifferent, Let thy hand be on me, and on my fathers houſe.
For the uſe, it is a note of tryall, and examination. There are divers loſſes, and croſſes fall upon us: ſometimes we ſuffer one way, ſometimes another. It may be God viſits us with ſickeneſſe, and layes us on the bed of ſorrow, what doth preſently, and principally touch us? what doe we ſpend our teares and ſighes and prayers on? Is it to make our peace with God? Is it ſinne that troubleth, and diſturbes us? Is that it, or is it onelyonly to get from under the flame, and to get, as Ierome ſaith, from the furnace of tribulation, as Chryſoſtome calls it? Is the trouble of the fleſh onelyonly a vexation to us? Is it ſo that when we runne our ſelves into courſes that may make us ſhamefull, that all our chiefe care is to patch up our credite with the world, with the neglect of our peace with God? If it be thus, it is fearefull, for what are all the torments and diſeaſes of the body to the maladies of the ſoule? What are all the good words, and honours of the world to the peace of a mans owne conſcience?
The Prophet ſpeaks of ſuch in Hoſ. 7.14. that howled on their beds, and cryed to God for Corne and Oyle, but rebelled againſt God. So there are a number of people that are very paſſionate if they want proviſion, but they care not for their tranſgreſſions, if they could get from under the trouble their ſinnes would never afflict them.
But in the feare of God, let us labour to come to this; to feare to ſinne, rather then to ſmart for ſinne. And if it were poſſible to come to that height that we might ſay, if there were ſinne on the one ſide, and hell on the other, and torment; we had rather fall into hell then to commit ſinne; it is a great pitch.
Let us labour when the hand of God is on us at any time, though it diſturbe fleſh and blood, let us know that the maine thing that ſhould trouble us is our ſinnes, and preſently make our peace with God: and if wee have done that, wee ſhall have the outward affliction removed, or ſanctified, we ſhall find hony in that Lion; wee ſhall have the waters of Marah made ſweet to us; and it may bee God will bring it about that we ſhall rejoyce in tribulation. So much for that.
Remove this plague from me and my people.
Though there were many bad things in this wicked Pharaoh; yet here is one Berry, which though it bee in the utmoſt bough, I will not neglect.
From me and my people.
The care hee had that his people ſhould bee free as well as himſelfe: Surely, It is that that becomes Princes and Governours, to be ſenſible of the neceſſities in which their people are.
There bee many reſemblances uſed that prove to us the truth of this. Kings are called ſometimes fathers, not onelyonly in divine, but in prophane writers. The Senators of Rome, and chiefe Governours were called fathers of their countries. The common names of the Kings of the Philiſtims was Abimelech, My father the King: And David ſaith to his Subjects, Come my Children, hearken. And Solomon uſeth that phraſe, my ſonne. It is the ſpeech of Philo the Jew, that it is fit for him that rules to carry himſelfe as a father towards his Children. Now you that God hath bleſſed ſo farre as to be fathers, you know what the affection of a father is, what bowells he hath, what care he ſhewes, what ſenſe of ſorrow, for the leaſt infirmitie of his child.
Again, ſecondly, Princes are called Shepheards: not onelyonly in Homer Agamemnon is called the paſtor of the people: but Cyrus my Shepheard, Eſay 45. And God led his people as ſheepe by the hands of Moſes and Aaron, Pſal. 78. ult. And he took David from the Sheep to feed his people. Now we know in the Shepheards vocation, there is both dilligence and love. The Shepherd conſidereth the ſtate of his flock; if there be any more infirme then others, hee is touched preſently with compaſſion towards them, he binds them up, and he doth well. So it ſhould be with thoſe in authority, they ſhould ever be reſpective of that flock that is committed to them, and deale gently, and fairely by them: for Rehoboam, if he drive on furiouſly, will loſe 10. parts at one time.
Againe, thirdly, a governour is ſaid to be a head: now what reſpect there is in a head towards the members, every meere naturall man knowes.
Againe, a governour is ſaid to be the husband, and the Common-wealth his wife: what reſpect a true husband carries to his true yoake-fellow, it is eaſily diſcerned; now willing he is to keepe her from danger, and to be the vaile of her eyes, as it is ſaid of Abraham. And you ſee in good Jacob when danger was towards, he put his wives in the reare, that all others might ſuffer before them. And Seneca ſaith that a governour is anima, the Prince is the ſoule of the Common-wealth, and the Common-wealth is his body. Now as the ſoule is carefull for the body, ſo the Prince that is pious is carefull of thoſe that belong to him. As the Eagle is the King of all Birds, ſo it is uſuall to reſemble Princes by that bird. And one property of that bird Moſes tels us in Exod. 18. ſhee carries her young upon her wings: and marke the care of that bird, ſaith Lipomen, for ſhee will be ſure if there be any danger from below, that her body ſhall be between her young, and the danger ſhee will be firſt ſenſible of it.
Now if you require inſtances of this care, and good of the people, you have it in David: when the Angel forraged among the people; O what have theſe ſheep done? he interpoſeth himſelfe, and deſireth that the hand of God might turne upon him, and his fathers houſe, that the people might be ſpared. And Moſes in Exod. 32. God ſaith, if he will not ſtop him in his wrath, he will make him a mighty Nation. But Moſes though the people could be merry without him, hee would not be happie without them: the truth is, if God would not be mercifull to them, he would bee blotted out of the book of life.
I need not after theſe honourable examples add the heathen; of Codrus that threw himſelf into the Armie; and Curtius that caſt himſelf into the gulfe of Rome, and Adrianus, called Titus, by name, the delight of mankind, in regard of his gracious comportment. Or tell you of the 12 Tables for the good of the people. All in authority ſhould be carefull of thoſe that are under them, ſhould be ſenſible of their grievances, that every diſturbance to them ſhould reflect upon themſelves.
Abominable is that ſpirit that is in ſome men. It is ſaid of Tiberius, When I am dead let the world be mingled with fire. And Nero that would correct it, turned it much worſe, Nay while I live let it be ſo. So that Speech of Caligula, Let them hate me, ſo they feare me. He complained ſometime in his time that he was not made famous by ſome calamity; and wiſhed that all Rome had but one neck that he might cut it off. And Vitellius poſie: It is was a good ſmel from the Carkaſſe of a ſouldier that was killed, but better from a Citizen. Theſe words befit not the mouth of a Prince, no, not of a man: they doe not reliſh of that clemencie that is the chiefe ſtone in the Crowne of a Prince; but of that brutiſhneſſe that theſe men were guilty of. And God met with them in their kind: for there was none of them did die a dry death.
Secondly, If a Prince muſt be ſolicitous of the good of his people, ſo muſt they be for him. From me and my people, ſaith Pharaoh; ſo the people muſt ſay, for my King and me. If the Common-wealth be a wife, ſhee muſt be obedient, if they be children, they muſt be dutifull. If it be a body, it muſt be pliable to the ſoule. If they be members, they muſt be guided by the head. If they be ſheep, they muſt ſubmit to the government of the Shepherd. That as Juſtinian the Emperour ſaith, there may be a ſweet harmonie between Prince and people, that no ſtring may be too high or too low; that is the beſt muſique in the eares of God. If Pharaoh deſire for his people, how ſhould they beg of God in the behalfe of their Soverain? Paul when he wiſheth that Prayers. ſhould be made for all men, in the firſt place he puts Kings. And it was the practiſe of holy people of God in former time. Cyprian when they were charged with ſome rebellion, We are far from that, we wiſh well to the King, ſaith he: And his Maſter before him, for ſo he calls Tertullian, he profeſſeth concerning the Chriſtians, that they begged of God in the behalfe of the Emperour, they deſired long life, a ſecure regiment, and reigne, a ſafe houſe, worthy Counſellors, ſtrong and valiant Souldiers, &c.
Let not this be forgotten by us, we are too defective in this: many of us pray in private for our ſelves, but when doe we remember our Governours? O the light of our eyes, and the breath of ournoſtrills, is deprived of our prayers. If it be a ſin to forget a naturall father, certainly it is no leſſe to forget our politicall father.
The next thing to be obſerved (which is the ſecond generall) is the promiſe that he makes.
I will let the people goe.
I will but touch one thing and ſo conclude, you ſee here that now he cannot get from under the judgement, what evapourates from him: he will let the people goe that they may ſacrifice. If god reſerve us, God willing we ſhall obſerve that he did flie off from this. But in the meane time, ſomewhat he ſaith, and promiſeth; and It is no ſtrange thing, that the worſt of men have good motions ſometimes.
This Pharaoh ſaith another time, I have ſinned. And the ſorcerers ſay after, It is the finger of God. And Balaam ſaith, Let me die the death of the righteous, Num. 23. And Saul may ſay he hath ſinned, and Ahab may humble himſelfe, and Felix may ſometimes tremble, and Agrippa will cry out, he is almoſt made a Chriſtian by Paul. And it was never known, of the moſt deſperate adulterers, the moſt bloudy men, or oppreſſors, or exceſſive perſons, but ſome time or other they did thinke ill of their own courſes, and did think that another way was better, and it may be have had motions and reſolutions tending to reformation.
The ground is, the light that God puts into the conſciences, and the power that he hath indued it with, that will ſometimes put a man in minde of his abberations from the right way, that this is not the courſe hee ſhould take.
Again, there is a generall illumination in the world, that enlightens every man, by this they come to have ſome notions. But as Bernard ſaith in another caſe, they come in frequently, and paſſe away as ſpeedily. They are like the morning dew, or the morning cloud, ſoon diſſipated, not ſo good as Ephraims cake that was halfe baked, they are ſoon gone, as Tertullian ſaith of the flower it is a thing to look on, and breath on, and ſmell to, and it is gone. So it is with theſe motions of the wicked, they paſſe away as ſmoke.
Therefore, for the uſe of it; Let us not be confident of the motions, and flaſhes of the wicked, unleſſe they perſiſt and continue in them there is little hope.
Nay, let us not pleaſe our ſelves for motions that are like flaſhings of lightning in the ſoule, they are not worth the talking of. When motions come that are good, cheriſh them, keep them on foot, that they may be actuated and perfected. Thus God would have us to doe, it is a ſparke of the divine fire, therefore the Lord would have it blown till it come to a flame. If at any time we finde it dying, (as like enough the dear Saints of God may doe) we muſt ſtir it up, and excite the grace of God by the uſe of the Ordinances of God, as the Apoſtle ſpeaks. And likewife by reflecting upon our many omiſſions and neglects (and it may be ſuppreſſion of motions by the conſ…tion of the fearfull account we muſt give one day for theſe neglects, ſtir it up, and keep it freſh, and by the bleſſing of God there may come great matters. That that is now a ſparke may be a flame, that that is like a cloud no bigger then a hand, it may after mask the whole heavens. That that is now as a grain of muſtard ſeed, it may be a great tree, wherein the fowles of the air may make their neſts.
Of all take heed of quenching and ſuppreſſing this Spirit, of puting it out, and that is done by wilfull, groſſe ſins. When God gives good motions, if men would cheriſh them and keep them alive, there might be much good in them: but when they run into foul ſins that waſte conſcience, the graces of God die, and all good motions are as far to ſeek as if they never had been. This will add to a mans judgment, when God ſhall put theſe things in his heart, and he by untimely froſts nipps them in the bud, whereas if he would cheriſh them, they would come to great perfection and improvement.