Judgment and Mercy, Sermon 8
THE EIGHTH SERMON VponUpon EXOD. CHAP. 8.
VERS. 8.9.
And I will let the people goe, that they may doe ſacrifice unto the Lord.
And Moſes ſaid unto Pharaoh, Glory over me: when ſhall I intreat for thee, and for thy ſervants, and for thy people, &c.
THere is one thing that remaines of the eighth Verſe remaining that I will ſpeedily diſpatch, and ſo go on; Pharaoh ſaith here,
I will let them goe that they may ſacrifice to the Lord.
Ubi potentiae? Ubi ſuperbiae? ſaith one upon my Text. How now Pharaoh, what is become of thy power? what is become of thy pride? not long ſince thou waſt in thy ruffe, and ſaid, Who is the Lord that I ſhould ſeare him? or let Iſrael goe? Thou wert ſo farre from diſmiſſing them, that thou eldſt more intenſively hate them, and multiply their ſorrowes. Thou didſt contemne Moſes and Aaron that came with a Commiſſion from God: and now behold thou art under a judgement, and knoweſt not how to extricate thy ſelfe from this perplexitie, now thou wilt let the people goe, now thou acknowledgeſt God, now thou ſueſt to Moſes and Aaron, now thou art glad to diſmiſſe the people. Even thus it was, and in that it was thus, my obſervation muſt bee concerning The neceſsitie of afflictions.
All faire meanes would do no good with this man; God was faine to take the rod in his hand, and then wee ſee the iſſue: ſo great is the neceſſitie of afflictions. And it drives at divers things.
Firſt, afflictions make a man ſee his ſinnes, as wee ſee in the brethren of Joſeph, Gen. 41.21. In their trouble in Egypt they reflect upon their unnaturalneſſe to their brother: they confeſſe that the cauſe of this trouble and diſtreſſe was, becauſe they did not hearken to him, when he cried in the anguiſh of his ſoule. You may gather ſo much from the ſpeech of the widow of Sarepta, when her child was dead, ſhe comes to Eliah, and ſaith, Art thou come to call my ſinnes to remembrance and to kill my child? Affliction is that that will call a mans ſinnes to remembrance. And out of all doubt, next to the Law of God, there is no glaſſe wherein a mans ſinnes are more impartially repreſented to him then the glaſſe of afflictions: Therefore Elihu ſaith, Job 36.8. When the Lord hath a man in the cords of affliction, hee ſhewes him his ſinnes, and tranſreſſions, then he can talke with him, and tell him from point to point what he hath done, and ſet his ſinnes in order before him.
Hence it is that the ancients compare afflictions to the ſmiting of the Flint that fetcheth out a ſparke of fire that gives the good man light. They compare them to the wood that Eliſha caſt into the water, by which hee raiſed the head of the hatchet that was ſunke. Thoſe ſinnes that are ſunke to the bottome, that lie buried in the mud, and there is no notice taken of them, afflictions will raiſe them up, and diſcover them. They have compared it likewiſe to the clay and ſpittle that Chriſt anointed the eyes of the blind man with that hee reſtored to ſight, Joh. 9. This is that that Gregory hath oculis culpa, &c. that eye that was ſhut with ſinne, is opened by puniſhment; and hee hath it from David, Afflictions give underſtanding.
The trouble that was upon the hoaſt of God urged them to ſcrutiny Achan that was the cauſe of that diſcomfiture. And the tempeſt that the mariners were in, cauſed them to find out Jonah that was the author of the tempeſt, of whom the ſhip muſt be diſcharged.
Secondly, afflictions, as they are neceſſary to bring us to the ſight of ſinne, ſo to humiliation for it; and the wicked of the world, if the hand of God bee on them will confeſſe their ſinnes. So you ſee in Saul, ſo in Achab, ſo in Judas, when terrour of ſoule was on him, hee cries out, I have ſinned in betraying innocent blood. The ſpirit of a man will be tooke downe by afflictions, be hee never ſo great; for in the time of proſperitie we are apt to be proud,
In regard of God,
In regard of Our brethren,
In regard of The things in our ſelves.
Wee are apt to be proud in regard of God, as wee ſee in Nebuchadnezzar, in Pſal. 10. God is not in a wicked mans thoughts, men thinke not of God in proſperitie, Nebuchadnezzar thought not of heaven: but when the Lords hand was upon him, hee ſaw whom he had provoked, and how vaine it was to lift up himſelf againſt God.
Secondly, a man in time of proſperitie is apt to bee proud in regard of his brethren: David while he was in proſperitie, he greatly cared not for that wrong that hee did to his ſervant faithfull Uriah: but when the hand of God was upon him, hee was afraid to doe the leaſt harme to his mortall enemy, as appears in that inſtance betweene him and Saul in the Cave. And he would not ſuffer the railing dog Shimei to bee puniſhed when he came barking fearfully, 2 Sam. 16.11. affliction upon him, mortified his ſpirit, and killed his pride.
Thirdly, when wee are in proſperitie we are proud of thoſe things that are in us: people ſometimes are proud of beautie, ſometimes of ſtrength, ſometimes of apparell, ſometimes of wealth: Now all theſe things are layd low; therefore it is very neceſſary, the woman that was proud of her beautie, if the hand of God ſeize on her by a ſharpe acute feaver, when her feather is brought to a Kercheife, there is no more talke of the pride of her beautie, that is taken off. So, the ſtrong man that bragged of his ſtrength, when a feaver hath grappled with him, and laid him all along, and tooke him off from his feet, then hee acknowledgeth the vanitie of this houſe of clay: this body of humiliation, as the Apoſtle calls it, Phil. 3.21. So for apparell, when Gods hand is upon people, they more deſire an eaſie pillow then gay cloths. And for wealth, it doth but little comfort in a ſharp ſickneſſe; a man would give all for one nights reſt, for one dayes eaſe.
Thirdly, (beloved) affliction is neceſſary to work a man to good reſolutions and purpoſes: So Nebuchadnezzar being in affliction and trouble, hee will have none acknowledged but the God of heaven. So likewiſe the prodigall ſonne being in trouble, hee reſolves to goe to his father, and ſay, Father I have ſinned againſt thee. To go no further, when the hand of God was upon Pharaoh and his people, hee cries out, I will let the people goe. And I will bee ſo charitable that for the preſent hee might ſpeake uprightly.
For the uſe of this; It ſhould teach us: Firſt, to juſtifie God, when hee inflicts judgements; for how ſhould God make good his juſtice to the world, if he ſhould not puniſh ſometimes, if offenders ſhould goe alwayes free? How ſhould God make good his power to the world, if hee ſhould not ſhew himſelfe able to ſubdue the contumacious? how ſhould hee make good his wiſedome to the world, if having uſed many faire invitations, and plauſible meanes, and thoſe contemned, hee ſhould not draw out the ſword againſt rebellious ones? Solomon makes it a part of wiſedome to uſe ſeverity in the right place.
Secondly, wee ſhould juſtifie God in inflicting of judgements, becauſe they are ſo neceſſary for us: for wee have proud hearts of our owne, and God knows they are not eaſily ſubdued; before they bee brought downe, the fleſh muſt ſmart to ſome purpoſe. And this ſmoake is not onelyonly found dwelling in the wicked, but in the habitations of the righteous. Looke on Hezekiah: after God had added a leaſe to his life of 15. yeares more, the Text ſaith, his heart was lifted up, 2 Chron. 32. And this ſinne of pride is ſo naturall to us, that when all other ſinnes decreaſe, this is improved. Nay the Devill will watch us ſuch a turne to continue the ſinne of pride, that rather then wee ſhall not bee proud, hee will make us proud becauſe wee are humble. Therefore the Lord laies his hand on us, by ſpirituall, and temporall, and corporall viſitations, that hee may bring us to be humble.
I beſeech you obſerve that place, Jer. 9.7. the Lord ſaith there, that he will melt, and trie the people for ſaith he, what elſe ſhould I doe to the daughter of my people? As if he had ſaid, I know no better way to cure them then to put them into the melting pot of affliction, there I muſt purge them from their droſſe; certainly they muſt have ſome ſharpe medicine for the purging out of the malignant humour.
Secondly, ſince afflictions are ſo neceſſary, labour in the feare of God that they may be profitable. And then afflictions are profitable, when they bring us to a ſight of our ſinnes. There is never an affliction that God ſends upon a man, but it ſaith to him as Ehud ſaid to Eglon, I have a meſſage to thee from God. In Micah 6. wee are bid to heare the rod. O that men could hearken to it, it would teach them many good leſſons. It would take them from the love of the world, and teach them to repoſe the confidence in God. It would teach them to ſearch and try their waies, to find out the Achan that troubleth the hoſt.
Againe in the ſecond place, affliction is uſefull, and profitable to men, when it makes them humble, and low, not onelyonly to confeſſe that God is juſt, as Bernard ſaith, Lord it is hard in regard of that ſtrength that I have, that povertie of abilitie that is in mee: but it is juſt in regard of my deſert. Not onelyonly ſo, but to mourne for ſinne. Wee have put God out of his gracious way of clemencie, and mercy into a ſtrange path of juſtice, Eſay 28. It is Gods ſtrange worke.
Thirdly, then affliction is uſefull, when it makes us flie to God; when like the corne that is winnowed wee fall down at the feet of him that winnoweth, and not like the chaffe flie in his face. When wee make our peace with God, and give him no reſt till God be reconciled to us; For, for a man in affliction to doe as Abſolom, to run three yeares together from his father, it is a poore uſe of the rod that God ſends.
Laſtly, then affliction is uſefull, when God works in the heart, a reſolution and purpoſe of doing better then before: as David, Pſal. 66.14. Hee ſpeakes of vowes that he made, and words that hee uttered with his mouth in his affliction. And you may gather from that of Hezekiah, hee deſired the Prophet to tell him what ſigne he ſhould have that he ſhould goe up to the houſe of the Lord, 2 King. 20. As if hee deſired his recovery upon no other termes but that he might ſerve the Lord better: felix neceſsitas. O bleſſed affliction that makes a man better! when a man comes to this Betheſda, and is cured of his diſeaſe, bleſſed man hee that ever the hand of God was on him: that man may ſay with David, It is good for me that I was afflicted. And God of his exceeding goodneſſe cauſed me to be troubled; when the Arke thus moves upward by the water, it is well. When the fleſh ſinkes, and the ſpirit floates, it is a ſigne that theſe waters of Marah are made ſweet; though the body loſe, the ſpirit gaines: ſo I have done with that.
Now I come to the entertaining of this motion by Moſes, and the courſe was this.
Firſt, Moſes bids him appoint his owne time when this ſhould be done.
Secondly, Pharaoh appoints it.
Thirdly, Moſes entertaines it.
Firſt, hee bids him appoint his time;
But here in the firſt place it may be demanded, how it came to paſſe that Moſes was ſo ready to gratifie Pharaoh in his requeſt; that hee is ſo ſudden, and quick in it?
There may be two reaſons given.
Firſt, in regard of Pharaoh.
Secondly, in regard of the people.
Firſt, in regard of Pharaoh: this was a ſparke, and Moſes thought fit to nouriſh it. This reſolution was good, and there ſhall be nothing wanting in Moſes to cheriſh it. The wicked muſt bee followed, and held to it, and plyed, for it is but ſeldome that wee get them at advantage of good reſolutions. And when they are there, ſtant in lubrice, they ſtand in ſlippery places, they are in danger of recidivation, and relapſe. Therefore they muſt be plyed and followed, and fomented, that if it bee poſſible their promiſes may come to performances. Their Iron muſt bee ſtricken when it is hot, and ſoftned by the fire, ſaith Nazianzen, or elſe after a while it will come to its former hardneſſe, and be leſſe malleable. Doe you remember that place, 1 King. 17. when the ſervants of Benhadad came with ropes about their necks? they watch for every word that falls from the King to catch it. Therefore hee had no ſooner ſaid my brother Benhadad, but they clap in thy brother Benhadad. So wee muſt with thoſe that are comming to good, get ground on them, to bring them to performances. As Ezra when he had brought the people to mourne for their ſinnes, hee leaves not till they had entred into covenant with God. This is the reaſon in regard of Pharaoh.
A ſecond reaſon is in regard of the people. That is given by Toſtatus; ſaith hee, Moſes was ſo quicke in anſwering Pharaoh, becauſe he conceived that Pharaoh would be ready to let the people go: and this he rejoyced in. Now thinks he, my labour will be profitable for thoſe people that I love ſo well, and whoſe welfare I tender: ſo now I ſhall ſee an end of my tedious imployment: now the people of God ſhall bee beholding to me, to be their leader out of captivitie. Thus the good man rejoyced when there was but the leaſt hope of the ſucceſſe of his labours.
So all Gods meſſengers are affected, when they ſee their indeavours proſper, how doe they rejoyce? Much paynes had this good Moſes indured for love to the people, & many injuries had he ſwallowed and digeſted, and all out of a deſire to doe them good, that they might thrive under him. Nay, hee pawned his ſalvation one time for them, that if God would not bee mercifull to them, hee would blot him out. If they thrive, he rejoyceth, if otherwiſe hee mournes, and laments, and betakes himſelfe to God for redreſſe.
It is the caſe of all Gods meſſengers that are well affected: doe you thinke it was not a griefe of ſoule to Eſay, Eſay 49 to ſay, I have ſpent my, ſtrength in vaine? hee complaines that he had laboured in vaine. Was it not a griefe of ſoule to Jeremiah when hee found ſuch ill ſucceſſe of his labours that hee reſolved to ſpeake no more in the name of the Lord? Jer. 20. And can any wonder that Ezekiel ſhould goe in the bitterneſſe of his ſoule upon his imployment, when God tells him before, that hee ſhould meet with a contumelious people? The very feare of being unſucceſſefull made Jonah runne to Tarſhiſh, and wave the command of God, and ſubterfuge the imployment.
Therefore on the other ſide thinke what a joy it is to thoſe that ſee their labours thrive. The gardiner hath not ſo muſt joy in his plants, and the husbandman in his crop, or the indulgent father to ſee the welfare of his child, as the husbandman of God hath to ſee his people thrive in grace. I would this were taken to heart. Shall I ſpeake freely to you? It is not your civill courteſies, it is not your countenance, nor your liberalitie; if all your gaines ſhould flow into our purſes, it would not ſo much rejoyce our ſoules, as to find you profit that our worke may proſper, that wee may fit ſome building for the Temple. For when you thrive, wee advance Gods glory, that is, or ſhould be the end of all our doings; wee confirme the ſeale of our miniſtery. Thirdly, we are inſtruments of doing the greateſt good in the world, of converting of ſoules. Laſtly, we procure to our ſelves the hope of eternall glory: for thoſe that turne others ſhall ſhine. Therefore give us leave to ſay as John ſaith, We have no greater joy then to ſee our Children walke in the truth; And to ſay as Paul ſaith, Yee are our crowne, and our glory, and our joy.
Therefore in the name of God, even for his ſake, and for your owne ſoules ſake, and for the comfort of thoſe that are imployed among you, and that take paines in the word and doctrine, doe not make the hearts of Gods meſſengers ſad. Give them not cauſe with Jeremiah to deſire to lodg in a garden of Cowcumbers, to wiſh that they had never ſeene your faces, becauſe of your improfitableneſſe. But commend their labours to God by your fruitfulneſſe; and carry your ſelves ſo, that they may give account with joy, and not with ſorrow: ſo much for that. Now for the words; Glory over me, when ſhall I pray.
The words in the originall Behoth pergnali, glorifie thy ſelfe upon me; expoſitors are very various in laying out the meaning of theſe words.
Glory over me.
Shall wee take it in this ſenſe, as if it were an ejaculation of Moſes, or a kind of exclamation of this man? O the glory that God hath put upon me! here is glory upon mee indeed, that this great King, this proud Tyrant, ſhould ſue to me, and intreat! hee that poured contempt upon mee before, and for my ſake vexed the people of God the more, that now hee ſhould intreat, O what an honour and glory is over me!
Surely (beloved) Peter ſpeaks of a ſpirit of glory reſting on Gods Children, and it ſhines in this, that the very wicked ſometimes petition to the godly. Remember the inſtances I gave the laſt day. What an honour was it to Iſaac, to bee ſought unto by the Philiſtins, that hated him before? What an honour was it to Joſeph, that all his brethrens ſheafes ſhould bow to his, according to the preſage of his dreame, and that he muſt nouriſh them that maliced him? What an honour was it to David, that Saul ſhould deſire his favour when he had him in the cave, and gave a pregnant inſtance of his loyaltie? What an honour was it to the Prophet, that Jeroboam ſhould ſue to him to reſtore his arme? And to Job, that his friends that were ſo deeply uncharitable in cenſuring him, muſt be beholding to him for his interceſſion? Surely whenſoever Gods people take knowledg in it, they are bound to magnifie God for this great favour. But the words will not indure this ſenſe: for both the Conjugation, and the Mood wherein they are uſed, will not admit it. Therefore wee muſt ſeeke another ſenſe. Glory over me.
Reverend Calvin takes them by way of Antitheſis in this manner, as if he ſhould ſay, Thou haſt little reaſon to glory in the Magitians, they abuſe thee with ſhowes, but now it comes to the removall of the plague, they cannot helpe thee; I make no queſtion, but thou haſt found how waine they are, Glory over me, that is, in my help for I am able, if thou wilt heare the motion that I make I will remove this from thee.
The Wicked are no ſecuritie to a man, the godly muſt help.
Well may they be fuell to the fire, but never able to quench the flame. Hee were a mad man that to ſecure himſelfe from the Fire, would pile a many Billets betweene him and the flame; ſuch are the wicked. No; in the day of trouble and vexation, one Moſes to ſtand in the gap is worth a thouſand of others. Ten men in Sodome would have ſaved thoſe Cities from that conflagration: Nay Lot bayled them, all the time hee was in it; One man ſhould ſave a Citie; One Micaiah is worth foure hundred falſe prophets.
There is a third ſenſe that is commonly hearkned unto, and I liſten to it; Glory over me. That is, take thou the glory of appointing the time when I ſhall pray: Though it be true that I that thou ſueſt to, to remove the plague, ſhould have my owne time, yet take thou the glory to appoint the time, and I will doe it. That I take to be the full ſenſe and meaning of the phraſe.
Now it will be demanded, why Moſes did gratifie Pharaoh thus farre, that he ſhould appoint the time when the judgement of God ſhould be removed, why he was ſo favourable in this particular? divers reaſons may be given of it, and each of them will yeeld an obſervation.
Firſt Moſes well weighed that Pharaoh might have a conceite, (having heard that Moſes was learned in all the learning of the Egyptians) that he might work by conſtellations, and other Aſtrologicall practiſes: hee might take advantage of the poſition, and aſpects of the planets and preſently doe it, and ſo gull Pharaoh with naturall cauſes, and make him beleeve it was a ſupernaturall miracle. Becauſe Moſes conceived this might be in Pharaohs imagination, hee gives him leave to preſcribe his owne time.
This hath ever been the care of Gods people, and inſtruments, for the greater glory of God, ever to doe their works after that manner that they might bee free from exception.
That it might not be imputed to naturall cauſes; but that the vertue, and power of God ſupernaturally might ever be acknowledged. Marke it in ſome inſtances. When Eliah was to confound the Prieſts of Baal, hee cauſed the ſacrifice to bee put upon the Altar, hee cauſed the wood to be layed, and when he had done, he cauſed foure barrells of water to be caſt upon the wood and the ſacrifice, the firſt, ſecond, and third time; and when he had done hee cauſed a great trench or ditch about to bee filled with water. All theſe things ſerved to make it improbable that ever fire ſhould come to conſume it, unleſſe it were brought by the hand of man: hee did it on purpoſe, that they might ſee the worke of God, and ſo they acknowledged when the fire came to conſume the wood, and the ſacrifice, and to lick up all the water in the trench; in ſo much that the people being abſolutely ſatisfied cried out, The Lord he is God, the Lord he is God. The like we ſee in the proceeding of Eliſha with Naaman the Aſsyrian, when Naaman came to be cured of his Leproſie; Hee did not ſpeak with him; hee did not come out, and lay his hand on the ſore, as Naaman expected; why? This might have leſſened the glory of the Miracle; hee would have imputed it to connaturall cauſes; to ſome vertue or skill in him; but when he ſends him word, Go and waſh in ſuch a place, and never ſaw him nor ſpake to him, he muſt needs acknowledg it to be a miracle.
The like wee ſee in the works of Chriſt in the Goſpel, how he freed them from all exception, and juſt queſtion in the world. When he was to turne the water into wine at the marriage, he did it not preſently, he ſtayed till all the wine was ſpent, and there was generall notice almoſt taken of the defect of it, then he cauſeth the water pots to be filled with water, and bids the men draw and carry to the governour; all theſe ſeemed to ſet back the worke, but they ſet it forward, for it cauſed all men to magnifie it, and acknowledge it to be the immediate power of God. So he dealt with the man at Betheſda; all the people took notice of him, he was a man that had been 38. years together, and would faine have been put into the poole, but he had never a friend to help him, you ſee what Chriſt did, he did but onelyonly ſpeak to him, and ſo many of them acknowledged the wonderfull power of God. So that man that was cured of his blindneſſe, John 9. our bleſſed Saviour was pleaſed to pitch upon a perſon, that all the world took notice of, and none could cure him, he was borne blind. So the man at the Beautifull gate Act. 3. there was a work wrought on him that was free from all exception, therefore the Elders, and the high Prieſts, they confeſſed that not onelyonly it was a great work, but a miracle, a great miracle, and there was no exception againſt it. Thus Gods people in all times labour to do their works that may be free from all exception, and prejudice.
I would to God it might be ſo with us that in all the works that we do, we might be free from all carnalitie, and ſelf-reſpects. For the devillalies in the wind, and puts into the hearts of thoſe that are his own, to take exception at any thing that is done well in the world. If they do good works, it is out of hypocriſie (will he ſay,) or vain glory, or reſpect to a mans owne profit. Thus they ſlander godly peoples practiſe.
Therefore let us have a care to doe our works ſo, as they may be free from all juſt exception. Let us bee carefull to doe them in integritie of heart, to approve our hearts to God Almighty, and that will beare us out againſt all mens exceptions. Art thou to doe a worke of charity, and the devill will ſlander thee for vain glory? ſhun the applauſe of the world, ſpite the devill in that. Againe, doth the devill ſay, thou makeſt charitie a matter of profit from men? Make them the objects of thy charity that are notable to recompence thee, (as Chriſt ſaith) that the world may ſay, it is not a benefit put out to intereſt, but make it a work of mercy.
Againe, doth the devill ſlander thee, that in the works of God thou doeſt them that God may proſper thee in thy basket, and in thy ſtore? Make the devill a lier, ſerve God in adverſitie as well as in proſperitie. So Job, the devill ſlandered him ſo, doth Job ſerve God for nought? Therefore let us do as that holy man did, when God frowned on him, he ſerved him, and was patient under that hand of God that lay on him; So much of the firſt reaſon.
A ſecond is this; Moſes might thinke that Pharaoh might hold it for an advantage to preſcribe the time. He might think, ſurely I ſhall now diſtreſſe Moſes, and put him by that he thinks of; he thinks he ſhall preſently go upon it; no, I will do what I can to hinder his thoughts and purpoſe; he ſhall doe it in my time. Pharaoh might thinke this an advantage to himſelf: Moſes is willing to yeeld, that he might ſee he was able to do it: And God ſometimes gives advantage to the wicked that his own glory might be the greater.
A man would thinke there was a great advantage againſt the people of God, Judg. 7. when the Army of Gedeon was defalked from 32000. to 300. and the other did lie as Graſhoppers upon the earth, yet you ſee what was the iſſue, the barley cake that tumbled down, (as the man had it in his dreame) overthrew the Tents of Midian: God was willing they ſhould have the advantage in regard of proviſion, and number, yet you ſee what became of it. Was it not a great advantage that Saul had againſt David, when hee required an hundred foreskins of the Philiſtines for a dowry with his daughter? he thought it a great advantage, and would puzzle him exceedingly; thought hee, is it not more probable, that one David ſhould die then a 100. Philiſtines? yet you ſee for all this advantage David comes off with honour, and in ſtead of an hundred hee gives him two hundred.
Was there not a great advantage on the part of Goliah againſt David? I, all Iſrael thought ſo: for the very preſence of that uncircumciſed monſter did worke terrour in their hearts, and paleneſſe in their faces. Was it not a great advantage, he was tall, and as the ſonnes of Anak, and David was a little man, if it be true as he is deſcribed? What was a poore ſheephook to a ſpeare that was as a Weavers beame? was it not a great advantage to have a glittering ſharpe Sword; and the other but a few ſtones out of the brook? That he ſhould be armed Cap a pe, and come againſt a naked man? all the world gave him for loſt: yet you ſee, though he had all this advantage, and he thought ſo himſelf: for he ſaith in ſcorne, Come, and I will give thy fleſh to the fowles of the ayre: for all this David layd him along, and cut off his head.
The like we ſee in the Army of the Aſsyrians, 1 King. 20. They thought the children of Iſrael had advantage by fighting on the Mountains; therefore if they did fight in the valleys they thought they ſhould be victorious: God is willing to give them the advantage; into the valleys they come, but have they better ſucceſſe? Nay, though they have the advantage of the place, and of the number too: for it is ſaid the people of God did lie before them as two companies of Kids, and they were an infinite company, yet wee ſee what was the iſſue.
So we may ſay of that great Army that came againſt Jehoſaphat, he ſaith, Wee are not able to ſtand before this company: So in the Army that Senacherib brought againſt Jeruſalem; rayling Rabſhakeh bid them ſubmit, for all Iſraels duſt was not enough for every man a handfull; yet for all they had that advantage the Lord overthrew them by a few. So God did give the Devill advantage againſt Job, as much as he deſired: he did but deſire to touch him; he gives him leave to touch his goods, his children, his body, that he made him the moſt fearfull ſpectacle that ever the ſunne beheld: yet when all this was done, for all that Job was proved, and the devill was confounded.
And our bleſſed Lord himſelf gave great advantage to the devill for his greater glory. He ſuffered him to tempt him in the Wilderneſſe, that wild place, where there was nothing but beaſts; the place was enough to have filled his heart with horrour; and to tempt him after forty dayes faſt, and when he was an hungry; and to tempt him with that that might ſooneſt move a hungry ſtomach, with proviſion of bread: all theſe advantages God gratified the devill with, that his glory might be the greater, and the confuſion of the devill more.
So afterward, he ſuffered himſelfe to be apprehended, and nayled to the croſſe, (and then they thought they had advantage enough) nay to give up the ghoſt, and to die and to grapple with death in his owne trenches; yet his glory was greater by giving the devill that great advantage.
It was a great advantage the Philoſopher had againſt that poore man in the Counſell of Nice; the cunning Sophiſter came upon him with many arguments. The other man in the plainneſſe of his ſpirit ſo anſwered him, for all his advantage in learning the poore man bunged up his mouth, and converted him to the Chriſtian faith. What an advantage had the Pope againſt Luther when he roſe up? What an unequall combate was between them! The one a poore, Monk, and againſt him all of the Church, of Rome: Lather had temporall, and ſpirituall authoritie, all againſt him to bury him under, yet the worke of God was made more glorious by this, and he lighted a candleithat by Gods bleſſing ſhall never be put out.
Well, for the uſe of this. Let us not bee too much dejected when God gives ſome advantage to the wicked, though they have advantage, of number, and proviſion. There is not the greateſt man in the world but God hath a hooke for his noſtrills. It may bee God gives them theſe advantages for their greater ruines: he racks them high that they may fall into the greater miſchiefe. God is able to ſend an Angell that in one night ſhall kill ſo many in the Hoſt of Senacherib: God is able to ſend a Panick feare among the Aſsyrians that ſhall make them run away as if they were mad men, and leave their furniſhed tents to their enemies. God is able to make the Midianites turne their of words into each others ſides, God is able by looking our of the pillar to confound the Egyptians in that manner, that there ſhall not be one man left to earry the newes of the oyer throw.
And give me lewe to tell you, we of the proteſtant faith have occaſion to glorifie God: God of late hath abated the pride, and pulled down the inſolencie and preſumption, & met with the mighty in their deviſes, and left thoſe to loſſe that were proud of their owne number and proviſion, Bleſſed be the Lord for his goodneſſe. It is the Lords doing, and it ought to be mervaitous in our eyes: and that heart that is not affected with it, I dare ſay it, hath not the power of Religion in it. And that is the ſecond Reaſon.
A third reaſon may bee this, Moſes gives leave to Pharaoh to pitch his time, Why? It may be Pharaoh would have held it ſome diſparagement, and diſhonour, if he ſhould not have conſtituted his own time; therefore Moſes doth not ſtand with him in this, but gratifies him; he could as eaſily do it in his time, as if he himſelf had appointed it. Though he were a man of great command, he will not vie with Pharaoh now, but if he thinke it an honour to appoint the time he ſhall. Indeed the children of God, ſo God may bee glorified, they do not greatly ſtand upon preheminence. He will not vie with Pharaoh now for matter of appointing a day.
Gods Children, ſo God may be glorified ſtand not upon termes of dignitie or preheminence.
The Lord ſaith to Cain in the caſe of Abel, if it be preheminence that thou lookeſt for, his deſire ſhall bee ſubject to thee, he ſhall not ſtand with thee for it. Aaron, though he were the elder, he doth not ſtand upon it, but is willing that Moſes ſhould have the preheminence. And David, though he were anoynted King in reverſion after Saul, yet he uſed Saul with all reſpect, he would not invade any of his honours, he would not envie him the glory that God had put upon him: he would ſtay the time, and tarry the opportunitie that God was pleaſed to accommodate for his advancement, and when he was moved with the taking of the daughter of Saul in marriage, he was not greatly moved with that. So our bleſſed Lord himſelf did not ſtand upon titles of the world; when he might have beene made a King, he would not, he fled away. Why? The Fathers give divers reaſons.
Chryſoſtome ſaith that ſame humour of the people for the making him a King, it grew from their gluttony; they thought he was a fit man to be their King that could fit their Epicurious palate: he goes away rather. Saith the ſame Father, he would give us an example to deſpiſe the dignities of the world and the honours of the ſame. So Gregory to the ſame purpoſe, he fled to give us an example of contemning the honours of the world. Cyrill ſaith, he did go away, becauſe he would ſhew that his Kingdome was not of this world.
But Auſtin in his 25. tract upon John, hits upon this reaſon, he would not be made a King, that hee might give no way to any ſedition, or rebellion againſt the Romans; as if he ſhould have ſaid, I live under authority, I content my ſelfe to be as I am, I deſire not to invade the priviledges of Princes; in the name of God let them enjoy them, you ſhall not oppoſe me to their power, to contradict their greatneſſe; I will not do it. So hee alwayes carried himſelf as one that cared not for the dignities of the world, and was willing to leave them to thoſe they belonged to. So he counſelled his Diſciples, Matth. 23. The Rulers of the Gentiles rule over you: leave thoſe authorities to them, it is not fit for you to exerciſe them. And Paul was not much moved with the great breadth, and traine that the falſe Apoſtles carried, though they exalted themſelves by great titles. He grieved for the diſperſing of their leaven, but for himſelf he was content to be accounted as nothing, ſo God might be glorified.
For the uſe of it. It ſhould teach us all as Moſes here to be indifferent in matters of honour and preheminence, ſo we may alway preſerve Gods glory that that be not impeached, leave them to thoſe that deſire them, and hunt after them, as Haman that could indure none at the banquet but himſelf. As Pompey, and Ceſar, the one would not indure an equall, the other not a ſuperiou…. As the Phariſees that did all to bee ſeene of men; …ery creatures of vaine glory. And Diotrephes, a man that loved preheminence, 3 Joh. 9. Let us in the feare of God approve our ſelves to God, to have our conſciences upright to him. And if once we know Gods favour towards us, we will ſlight all the dignities of the world, and leave them to thoſe Camelions that live by that ayre. And to come to the point intended, they are not commended that men commend, but that God commendeth: One word of approbation from him is worth a thouſand Encomiums, and large panegyricks of men: Surely, God will honour thoſe that honour him. And ſuch honour have all his Saints.
When ſhall I pray for thee?
Some out of this clauſe of Moſes obſerve theſe three things.
Firſt, Moſes fitneſſe to pray, if he will have it done preſently, hee is content to doe it inſtantly if hee will.
Secondly, Moſes confidence in prayer; any time when he will, he makes no doubt but God will heare him.
Thirdly, Moſes charity, when ſhall I pray for thee? and thy people, and thy ſervants? Though hee were an enemy to him, and uſed him diſcourteouſly, yet hee would pray for him.
Firſt, when ſhall I pray? as if he were ready to pray alway.
Godly people are alway in a good diſpoſition for prayer.
They keep in themſelves a readineſſe for the performance of that dutie. We have a rule in divinitie, that affirmative precepts bind ſemper, but not ad ſemper, that is, a man is not tied to the continuall performance of them, to doe nothing elſe. A man is not tied all day to pray, and continually to give almes, or to heare the word of God. But he is bound ſemper, that is, to have alway a readineſſe of diſpoſition to holy duties: ſo here it was in Moſes. It is fitly ſaid by our bleſſed Saviour, pray alway, and by the Apoſtle, pray continually, 1 Theſ. 5.17. There were thoſe that groſſely underſtood this: for they thought the ſtrength of that counſell and admonition was, that a man ſhould wave preaching, and receiving of the Sacrament, and all parts of Gods worſhip, meerely for that dutie of prayer. Nay, they thought a man ſhould intermit the works of his ordinary calling and vocation, meerely to be given to prayer: Therefore thoſe Euchites, thoſe men that pervert this place, of whom Auſtin, and others ſpeake, they imployed all the time they could gaine from their ſleepe, and meate, to pray.
It would but ſquander away the time, and ravell it out unprofitably to beſtow a large confutation of theſe people. For certainly, God never intended that one of his ordinances ſhould juſtle out another. There muſt be a time for hearing, and for praying, and for working in a mans calling. That Apoſtle that ſaith, pray continually, ſaith, be inſtant in ſeaſon and out of ſeaſon to preach, and heare the word, and wiſheth them to give to the poore, and to worke in their callings. God never intended his ordinances ſhould enterfere, or exclude each other; but they muſt be ſorted out in due time and in fit opportunitie.
But others have not well agreed about theſe words for praying continually. Some underſtand that this conſiſts in a mans good life: he that lives a holy life prayes continually. Truely as the Greek father ſaith, good works have a loud voyce in the eares of God, and that man prayes ſtill that is doing good ſtill. Chryſoſtome ſticks not to ſay that good works have the place of prayer with God, and impetrate. But I think not that that is the meaning of the Apoſtle. If therefore we underſtand it, pray continually; that is, at ſet times, and obſerve them with a non obſtante. So Auſtin underſtands it.
Others underſtand it, Pray continually, that is, upon all fit occaſions lift up your ſoules to God, though but in ſhort ejaculations.
Others underſtand it, pray continually, that is, without fainting, though you have not the returne of your petitions preſently, yet pray without wearineſſe.
Laſtly, Auſtin lights upon another for our purpoſe, Pray continually, that is, ever be diſpoſed, and fit to pray. That wee may ſay as David, O God my heart is ready. Surely that David that could pray ſeven times a day, and that Daniel that could pray three times a day in a ſolemne manner, retiring themſelves from all occaſions to performe that dutie to God; wee may well thinke that theſe people kept themſelves in a fit diſpoſition, in a readineſſe to performe that dutie: they were ready upon all occaſions that God offered to turne themſelves to God.
I deſire for the uſe of it that according to the example of Moſes, and of theſe people, wee would be alway ready. There is a great defect, and it is the worſe becauſe it is ſo neceſſary a practiſe for us. There be ſome that are ſo buried in the cares of the world, and ſo taken up with worldly occaſions, like Martha they are buſie about many things, that they have no time with Mary to intend the beſt things. They are ſo unſetled by worldly occaſions that it is a long time before they can put themſelves into a courſe to pray: their hearts are untuned, they can hardly put them into a way of prayer, and ſupplication. And when they come to it, as that old father ſaid, their bodies are at Church, and their minds are at home. Others are ſo taken up with pleaſures and recreations, that they have no mind to pray. There are other Epicurious, filthy people that outſlip the morning prayer, and before the evening ſacrifice comes, they drown their devotion in drinke, that they have more need of ſleep then mind to pray.
There are others that put themſelves from a preparation and readineſſe to prayer by malice: they are ſo ſoure of that leaven that they know not how to pray. It is not fit they ſhould come to God for peace without peace. They make God bind their ſinnes, becauſe they will not forgive their brethren.
We ſhould ſo live, as they that looke daily to die, and if ſo, then we ſhould be alway fit to pray. It is the beſt preparation for death, O there is none like that. A ſpirit full of ſupplication, a ſoule that is ſtill ſending holy ejaculations to God Almighty, and that keeps it ſelfe in a fitneſſe for holy duties, that ſoule is fit to be a ſacrifice to God, that ſoule can ſay, So come Lord Jeſus.
Therefore I beſeech you in the name of God, take heed of worldlineſſe, of Epicurianiſme, of wantonneſſe, of gluttony, and ſurfeiting, of malice, and all groſſe ſinnes: For theſe groſſe ſinnes that men accuſtome themſelves to fall into, hurt the foot of prayer, and lame it, that it cannot goe to God, keepe your ſelves from theſe: be ever carefull in holy wayes to walke in the preſence of God, and then you ſhall have encouragment to goe to the throne of grace, and that with boldneſſe, and confidence, which is the next thing in Moſes prayer, he comes to God with confidence, but ſo much for this time.