Judgment and Mercy, Sermon 9

Judgment and Mercy · Sermon 9

p. 195THE NINTH SERMON VponUpon EXOD. CHAP. 8.

VERS. 10.

Be it according to thy Word, that thou mayeſt know that there is none like the Lord our God.

PHaraoh having pitched on the morrow, ſaith Moſes, according to thy word be it. In the firſt place he yeelds, then hee gives the reaſon why he ſo yeelds. He yeelds, Bee it according to thy Word, that is, I will obſerve thine owne time. Then he gives the reaſon why he doth ſo, that thou mayſt know that there is none like the Lord. It ſhall appeare in the removall of this judgement, thou ſhalt ſee all the Frogs confined to their proper element of water. For the firſt, the yeelding.

Be it according to thy word.

p. 196Some man may think, it would have been more fit for Moſes to expoſtulate then to yeeld to Pharaoh, & he might thus have ſaid, Doſt thou requeſt a courteſie at my hands, and limit me my time? ſurely if I doe the favour, I will obſerve my own ſeaſon, Beggers muſt be no chooſers: if a man give freely, all circumſtances are left in his diſcretion to his owne libertie. But to anſwer theſe people, ſurely Moſes had much diſparaged himſelf, if having once yeelded to Pharaoh, the power of preſcribing the time, he ſhould have eaten his word. Firſt, it had been unworthy of Moſes to have gone back. Pharaoh might have replyed and ſaid, what inconſtancy is this? to give with one hand, and to take away with the other? thou either diſtruſteſt the cauſe, or art diffident of the power of thy God that thou wouldeſt feare me with.

Secondly, it would have appeared a great neglect in Moſes of Pharaoh, he had given libertie to Pharaoh to preſcribe the time. Princes are not to bee dallied with: if he ſhould have fallen off now, and not have obſerved the time when Pharaoh had ſet it, certainly he had provoked Pharaoh, he had done wrong to the cauſe, the uſage of Pharaoh had been courſe, and unworthy of ſo great a Majeſtie. But to come to the obſervation, it is this.

It hath ever been the manner of Gods people in all times, fairely to intreat and eaſily to deale with, and reſpectively to uſe and not to irritate others that have been of place and qualitie, though they have been ſtrangers to them, both in judgment and affections.

In Gen. 4.7. ſaith God to Cain, in the behalf of Abel, his deſire ſhall be to thee, and thou ſhalt rule over him. p. 197As if he ſhould ſay, if thou think that my acceptation of his ſacrifice will puffe him up, feare not that, it ſhall not ſwell him ſo as that he ſhall forget that reſpect, that is due to thee as the elder brother, and the firſt borne. God will provide that his deſire ſhall be ſubject to his brother in all things that are lawfull, and he ſhall rule over him as the Elder. In Gen. 33.3. when Eſau met Jacob, he bowed ſeven times to the ground, and in the courſe of his ſpeech calls himſelf his ſervant: which was not a vaine, light complement, but ſeriouſly ſpoken: yet farre was it from betraying of his birthright (as ſome have thought,) by giving that away; but he did it ſhewing reſpect to him as hee was a great Prince, for ſo was Eſau at this time. For the promiſe he knew ſhould be performed to his poſteritie, the Idumeans ſerved Iſrael from David to Joaſh 120. yeares, but the Iſraelites ſerved not the Idumeans; he reſpected him though as a great Prince. The like we ſee in the carriage of Moſes towards Edom in Num. 20. when the Iſraelites paſſed through their country, Moſes ſent a faire ambaſſage, and deſired a peaceable, and free way, and urgeth him by many arguments, and moves it the ſecond time, when he found him ſo ſtiffe that he would not encline to the motion, they turned another way, ſo reſpective was he to that great man, though he were averſe in his affections. So in David towards Saul when he hath him at a great advantage as may be, there is not one unreſpective word comes from him: if hee have occaſion to ſpeake to him himſelfe, or to ſpeak of him to others, his words and carriage were ever loyall and faithfull, and full of reverence. How ever ſome people disfigured him to him, certainly there was no paſſage of his life that p. 198had the leaſt touch of diſloyaltie to him. He knew he was the Lords anointed, and it was not a private injury that could waſh off his dutie that he ought him as his Prince.

The like we ſee in our bleſſed Lord, how reſpective he was in all his carriage towards thoſe in authoritie; how fairely he ſpeaks in regard of Caeſar, as unwilling to infringe any right or priviledg of that Prince: nay, paying tribute that he need not, becauſe he would not give offence. And how ſoon did Paul retract that word that he ſent out haſtily, and ſharply againſt Ananias, God ſhall ſmite thee thou whited wall? Act. 23. he ingenuouſly profeſſed that he did not know him to bee the ruler of the people. And Cyprian taking occaſion to ſpeak of that place, ſaith he, they were Sacerdotes, &c. men unworthy of the place that they held, yet Paul was of that mind, that the very ſhadow of that honour he would not neglect, he would doe that that was due to the place they maintained. As our bleſſed Saviour himſelf, for all the prieſthood was ſo depraved in his time, he diminiſhed none of the right, and due of it: but when he had healed the man, he bid him goe away, and ſhew himſelfe to the Prieſt.

The uſe of it meets with ſuch in theſe times that ſpie imperfections in the practiſes of men to diſpenſe with themſelves in the duties due to their places. Moſes could have ſo reaſoned here; Pharaoh was a wicked man, and a perſecutor of Gods people, and Moſes had a great commiſſion himſelf: but he loved not to irritate and provoke him, and uſe him unbefitting a Magiſtrate: no more ſhould other men. Let me tell you, Religion and pietie, eate not out good manners p. 199and Civilitie. It is not the greateſt zeale of a man againſt ſinne that will beare him out in rude unmannerlineſſe. Even men that are wicked are to be uſed according to their place they maintaine; if they be never ſo prophane, if they have dignitie it muſt bee reverenced and their perſons reſpected, Moſes kindly condeſcends to Pharaoh.

But ſome may ſay, Did not Eliſha the prophet forbid his man to ſalute any? Therefore there is a time when men may let downe theſe actions of common courteſie.

Let not that be pretended. The meaning is hee ſhould make ſuch expedition that he ſhould not delay, as men in complements: for that would hinder the worke.

And although Saint John ſay, that there are ſome men that we ſhould not bid God ſpeed: It intimates onelyonly an intimate familiaritie that is forbidden.

Or elſe ſecondly, ſuch ſalutations as carry approbation of the evill wayes that a man is found in. But for common offices of humanitie and kindneſſe they are not forbidden. Chriſt would have his Apoſtles when they came to any place, to ſalute the houſe. If a man bee never ſo flagiciouſly wicked, nay if he bee excommunicated, which is the higheſt curſe that can light on him; for all that civill courteſies muſt not be denied. Ambroſe uſed Theodoſius with all reſpect, though he were excommunicated. And he that is excommunicated is not more then a heathen, but as a heathen, and if ſo, the heathen muſt be uſed fairely and kindly, and not irritated and provoked, contrary to the dignitie they maintaine. Therefore whatſoever p. 200men except againſt the perſons of men, give the place the honour that is due. So did Moſes with Pharaoh, he would not goe back from that hee had ſaid, leſt he ſhould impaire the honour of ſo great a Magiſtrate. So much for that. Be it according to thy Word.

A ſecond thing I obſerve, that is, the cheerfulneſſe of Moſes undertaking this buſineſſe; for marke, in common ſpeech when we yeeld to a mans motion, what ſay we? Be it ſo, I am content, your word ſhall ſtand, I will do as you have ſaid: this argueth a cheerfull and willing performance. And Moſes being about a worke of mercy, to remove a judgement, this cheerfulneſſe ſets out the worke. Paul ſaith if a man ſhew mercy, he ſhould doe it cheerfully, with hilaritie, with a kind of pleaſantneſſe. The ſame Apoſtle, he forbids the contrary: for he would not have men doe it out of ſorrow or grudgingly, inforcedly, 2 Cor. 9.2. and he gives a very good reaſon: for God loves a cheerfull giver. If it be in that ſervice that God requires for himſelf; if it be an office of love to our brethren, cheerfulneſſe hath ever a ſpeciall commendation, 1 Tim. 6. rich men are wiſhed to be ready to diſtribute. That is the cheerfull affection that is ſpoken of. And works of mercy are compared to ſowing in the Scriptures. Every man deſires a faire ſeed-time: ſo every man ſhould give chearefully, for the more cheerfull the ſeed-time, the more expectation there is of the harveſt. It is ſaid in Pſal. 112. The good man is mercifull; the old tranſlation reads it, the pleaſant, the merry man is mercifull. And Auſtin reads it, the ſweet man. And why? he gives a very good reaſon for it: for ſaith he, it maks a man ſweet in p. 201the noſtrills of God, when hee is cheerfull in doing that that is good; Whereas on the other ſide, if it be neceſſitated, and extorted from him, ſaith Auſtin, God will poure him out of his mouth as a man doth that that is unſavory and unſweet that troubles his tongue, that is fit for nothing but ejection.

Now this cheerfulneſſe when a man is to doe good, ſhould appeare three wayes.

Firſt, a man ſhould find in his heart: Deut. 15.10. ſaith the Lord, thou ſhalt give him in his need, and thou ſhalt not find thine heart grieved, when thou giveſt. Thou ſhalt not find thy bowels locked up, ſo the word ſignifieth in the Epiſtle of John, the locking up of a mans bowels. A man muſt not find his heart ſtraitned, but be ſo cheerfull in his diſpoſition for this purpoſe, as if he rejoyced in the opportunities that God offers for the exerciſe of his charitie.

Secondly, there muſt be cheerfulneſſe in a mans countenance: for if a man do a work of mercy with an auſtere look, and a clouded brow, he puts gravell into that bread he gives, and ſoures the favour hee would beſtow, ſo as it is unacceptable. Therefore Solomon ſpeaks of a man with an evill eye, and bids eate not his bread, that when he ſees a man eate his meat, wiſheth him choak't, that when he gives a penny he caſts an eye after it as if he wiſhed it in his purſe againe: ſuch a mans charitie would not be had, if a man could be without it.

Thirdly, there muſt be cheerfulneſſe in a mans words. Thus it is ſaid that Joſeph ſpake comfortably to his brethren. And ſo Boaz to Ruth, and David to the poore Egyptian ſervant; And ſo our bleſſed Lord to p. 202the woman that came trembling before him, and was afraid of being checked, he did not onelyonly comfort her, but perfect the worke of mercy on her.

For the uſe of it, it meets with many in theſe dayes, there be thoſe that their hearts are dead in them, as Naballs, like a ſtone, there is no cheerfulneſſe in their inward man, they will doe but ſo much as the Law compells them, and there is an end. Or it may be when it is racked out with importunity, and extreame ſolicitation that is done, and nothing elſe, which as Ambroſe ſaith is to give, not out of judgement, but out of a deſire to be free from importunity; there are a number of theſe ſponges in the world that ſuck a great deale, but you muſt ſqueeze them before you can get any thing from them. How do theſe ever think to have thanks of God? he loves a cheerfull giver; or of men? when Seneca ſaith a man that receives a benefit from him, he doth not receive it, but it is wrung from him: therefore he thinks not himſelf ſo obliged to requitall, or to be reſponſary for ſuch a favour.

Secondly, you have thoſe, that if they enlarge themſelves to any matter of bountie, and charitie, they brow-beate the poore, thoſe that need them; they look ſo auſterely and ſullenly, and ſuperciliouſly as if they would eate them, as if as the Baziliske they would kill them with their looks.

Thirdly, you have thoſe, that if they do any thing, they do it with ſuch language and ſo rate the poore man as if he were a dog rather then a man, and bore Gods Image as well as he. The ſonne of Syrack gives better counſell, Blemiſh not thy good deeds with evill words, for ſometimes a good word is better then the gift, and ſo it is.

p. 203Therefore in the ſecond place, it is a uſe of inſtruction to us all to find our hearts cheerfull upon the occaſions that God miniſtreth for the exerciſe of our charitie. We are about to commemorate the greateſt favour that God ever did, in ſending his Sonne to take our nature, and to die. If our hearts be open, it is well: O let us bleſſe God for the opportunities he miniſtreth to us; for the abilitie he hath given to us to refreſh the bowels of thoſe that are neceſſitated. And let us thank God that wee are not in a condition of want, but that God hath given us ſome abilitie to give. Secondly, let us be cheerfull in our countenance. And thirdly, in our words, let us ſpeake Gnaleb, to the hearts of thoſe that are in neceſſitie, as the Hebrew is; give them the comfort that is fit for them, for with ſuch ſacrifice God is pleaſed. So much for the yeelding of Moſes.

Now he comes to the reaſon, That thou mayſt know that there is none like the Lord our God.

And now beloved, while Moſes aſſigneth this reaſon, let all men be ſatisfied that thought Moſes indiſcreet in yeelding to the motion; Now you ſee his ayme, he intends the glory of God, he intends to teach Pharaoh ſuch a leſſon as he never learned before. If he had done it in his owne time, he had not promoted the glory of God ſo much; therefore now it makes him juſtifiable, and makes him an example to us, which ſhall be the obſervation.

In all our actions to ayme at the glory of God.

It is the Queene of all cauſes, the end of all things, the glory of God. Joſhua perſwades Achan to a full and free confeſſion from this way, to give glory … p. 204God, though he knew that he ſhould expoſe his life to danger, yet let him give glory to God, Joſ. 7. It is the counſell of David, Pſal. 22.23. O ye of the ſeed of Iſrael glorifie the Lord. And it is the practiſe of David if you marke it, Sam. 6. when he brought the Arke, and danced before it, and was reproached by his wife that reliſhed not thoſe good things, ſaith he, I have done it before the Lord, which Toſtatus interpreting ſaith, I have done it to the honour of God, thou ſayſt I am vile, I care not if I were more baſe, ſo God may be glorified, I will be more vile. It is that that God himſelf indents with man for, Pſal. 50. Call upon me in the day of trouble, I will heare thee, and thou ſhalt glorifie me. There is a ſuppoſition of a day of trouble; and an impoſition of a dutie, we muſt call upon God: and Gods compoſition, Man muſt glorifie him, and God will heare. So you ſhall find it is the counſell of our bleſſed Saviour, Let your light ſo ſhine before men that others may ſee your good works and glorifie your Father which is in heaven, Matth. 5.16. It is that that our bleſſed Saviour ſets downe in the firſt petition of the Lords prayer, hallowed be thy name; It is that that our bleſſed Lord in his practiſe had reſpect to, Joh. 17.4. Father (ſaith he) I have glorified thee on earth. It is that that Paul would have to be remembred in all our actions, whether you eate or drinke, or whatſoever you doe, doe all to the glory of God, 1 Cor. 10. The children of God have been ſo ſenſible of Gods honour that they have not dared to doe the leaſt thing whereby they might impaire ir. The ſenſe of Gods honour made Abraham compoſe that jarre betweene Lot and him. This is that that kept Joſeph from ſatisfying the laſcivious deſire p. 205of his miſtris. This kept Mordecai from bowing to Haman: he would not have ſtood to give that proud Perſian reverence but for this. Firſt, it was more then civill that he required. Secondly, he was an Agagite that God had curſed, in both which reſpects he ſhould have diminiſhed the glory of God. It was reſpect to this that kept Daniel from eating his portion of meate, and the three children from bowing to the Image. This made Paul and Barnabas ſo zealous, that they flew in among the people when they would have ſacrificed to them, becauſe it intrenched upon the honour of God, Act. 14. This made Peter refuſe the honour that Cornelius would have done; and the Angel refuſe it from the hands of John, becauſe they knew they ſhould wrong God in his glory. And this was the reaſon that the fathers of the Church, when there was a motion made for the compoſing of differences betweene them, and ſome Arian heretiques that ſtood up: a little would have done it, the leaſt letter in the Alphabet, Iota, in the words foreign, they would not lend a word, not a ſyllable, not a letter; why? becauſe they were jealous of giving away the honour of God, and that that belonged to his glory. And what is the reaſon that we joyne not with thoſe in the Church of Rome in giving ſuch unlimited honour to the Virgin Mary, and to other Saints, but that we are afraid to take from God, and give to the creature? we muſt be jealous of his glory. Why do we not pray to Saints as they doe? becauſe it is due to God, and it is an impeachment of his honour ſince invocation is proper to him.

The children of God are ſo zealous of his glory, p. 206that they regard not their goods, no not their lives to ſet it forward; Paul ſaith, Phil, 1.20. I rejoyce whether by life or death God ſhall be glorified, hee cared not for his life. So wee ſee in our bleſſed Lord himſelfe, Joh. 12.27. Father, what ſhall I ſay? free me from this houre: but yet I came into the world for this houre, glorifie thy name. As man, he deſired the cup might paſſe from him: but when he conſidered that God intended his glory in his ſuffiering, Father (ſaith he) glorifie thy name what ever come.

Nay the Children of God have been ſo zealous to promote Gods glory, that they have not regarded their owne ſalvation. It is a notable inſtance of Moſes, who was conceited that if God ſhould deſtroy the people now, part of his glory would bee impaired, ſaith he, Lord if thou wilt doe this raſe me out of the book of life. Rather then Gods honour ſhould be impaired among the heathen that were apt to take occaſion to blaſpheme God, Moſes was willing to forfeit his owne ſalvation. So Paul for the ſame Iſrael, hee was content to be Anathema for them. The glory of God in their ſalvation was ſo deare to him. Thus reſpective the children of God have ever been to bring glory to God in all their actions.

But one thing will bee queſtioned, what man can give glory to God? As Iohn Baptiſt ſaid of Chriſt, I have need to be baptized of thee, and comeſt thou to me? God had need to give us glory, and honour, and he muſt give it us if we have any true honour. Are wee like to bring glory to him? to ſet forth his glory? Was not God glorious and happy before ever there were Angels or men to praiſe him?

p. 207Saith Ambroſe, God is not the better if wee praiſe him, or the worſe if we diſpraiſe him: what can this worthleſſe filme of fleſh that tumbles up and downe our mouthes, adde to the glory of God.

The ſchoolemen anſwer, God accepts it to increaſe his glory ad extra, though ad intra there bee no increaſe, or diminution.

Therefore for the uſe of it, it meets with a number in the world of whom the Apoſtles ſpeech will bee verified, they ſeek their owne, but not the glory of God; men build, but as the builders of Babel, to get themſelves a name. Marke, ſaith Chryſoſtome, to get themſelves a name, not God the glory. So Calvin obſerves concerning that paſſage out of the mouth of Nebuchadnezzar. Is not this great Babel that I have built for my honour, &c. Marke, all is for himſelf, not for the glory of God or the good of the State. So there are a number that do almes, they performe the worke, but as the Phariſees, not for the glory of God, but for their owne prayſe, they do their works that they may be ſeen of men. So there are a number that make profeſſion of Religion; what! for the glory of God? No, to build up themſelves in the opinion of the world, that men may conceite of them to be religious. So there are thoſe that doe good works ſometimes; Is it for the glory of God? No, for their owne temporall ends; or it may be as the Papiſts to merit by them, that they may be ſaid to be their own Saviours: So Gods glory is made the laſt, man ſets his owne ends firſt; Take heed, if God have not his firſt end in his glory, our glory ſhall be our ſhame.

Therefoae let us take heed ever, that firſt our intentions p. 208be the glory of God, whether we eate or drink, do all to his praiſe and honour, and whatſoever wee can doe by any meanes promote it. Art thou a Magiſtrate? reſpect Gods glory in that. Art thou a Miniſter? preach not thy ſelfe, but have a care to advance the glory of God, and build up the body of his Sonne. Art thou a father of children and a maſter? in the nurturing of them look to the glory of God. Doſt thou deſire iſſue? look not ſo much to have ſome to perpetuate thy memory, but ſet ke it as a holy ſeed, whereby God may be glorified. Art thou a rich man? honour God with thy ſubſtance. Art thou honorable? improve thy honour to the glory God. What eſtate ſoever thou art in, looke principally to promote the glory of God; It is the end of all things. God hath made all things for his owne glory, and ſhould it not bee the end of our actions? Secondly, In him we live, move, and have our being, ſhould not wee live to his glory? He is our Alpha, from him we came; ſhould hee not bee our Omega, to whom wee ſhould tend? Therefore as all the Rivers come from the Sea, and pay all their tribute to that great Lord, ſo let all our actions tend to him.

Thirdly, while wee glorifie God, wee honour our ſelves, as Auſtin obſerves upon that in the Lords Prayer, hallowed be thy name, ſaith he, underſtand it well, and thou prayeſt for thy ſelfe: for when thou prayeſt that Gods name may be hallowed, thou prayeſt that thy ſelfe may be ſanctified, when thou honoreſt-God thou honoreſt thy ſelf, and thoſe that honour him, he will honour.

Let us look to it, and ſeriouſly intend it, and be farre p. 209from doing any thing whereby we may diſhonour God. It was the fault of David, he did that, whereby the enemies of God blaſphemed. It was the fault of thoſe in the time of Chriſt, they diſhonored him. It is that that Paul layes to the charge of the Jewes, they cauſed Gods name to be evill ſpoken of among the heathen. It is that that I feare many of us are guiltie of, that by our lewd carriage we cauſe Religion, and the name of God to be evill ſpoken of in Gath, and in the ſtreets of Askalon.

Every ingenuous nature is ſenſible of the houſe hee ſprings of, and would by no meanes blemiſh it: Shall he abuſe our ſiſter as a whore? ſay the ſons of Jacob to their father. Every good child is ſenſible of the honour of his father, and every ſubject of the honour of his country, and ſhall not we be of the honour of God? He is jealous of his honour, and if we ſuffer it to fall in our hands, we ſhall ſmart: for God can glorifie himſelfe in our confuſion. So much of that. Now for the words themſelves.

There is none like the Lord our God.

A moſt true ſaying, you have it every where in Scripture, Deut. 33.26. There is none like the God of Jeſhurun, 2 Sam. 22. O Lord thou art great, and there is none like to thee, 1 King. 8.23. ſaith Solomon. There is none like thee O Lord either in heaven above, or in the earth beneath, Pſal. 86.8. There is none like thee O God, neither are the workes of others like thine, Eſay 46.9. I am God, and there is none like to me, Jer. 10.6, 7. twiſe over, There is none like the Lord, there is none like the Lord, Micah 7.18. Who is like to thee? So every where the Scripture ſaith, there is none like to God.

The Maccabees were called ſo from Judas Maccabeus, p. 210and he was called ſo from the letters he carried in his Enſigne, and they were Mem, Caph, Aleph, and Jod; The meaning of it is this, who is like thee O Lord? among the Gods there is none. So he that ſtrove with the Dragon, Rev. 12. Michael, the ſignification of his name is, who is like as God? There is none like God. I could inſtance in a number of particulars: take theſe foure.

There is none like him in veritie, and truth: for he is the onelyonly true God. So you have it, 1 Theſs. 1. The Idols of the heathens were but Idols, and an Idoll is nothing, 1 Cor. 8. that is, nothing to that a man conceits him to bee. The Hebrewes call them Elilim ſome ſay, quaſi al elohim, becauſe they are not Gods, but it is better from another word Elili, that ſignifies nothing. God is the onelyonly true God.

Secondly, none is like him in unitie; The Gods of the heathens were infinite, every Citie, every Towne, every Hamlet had their Gods. Ambroſe cals them, The broode of Gods: and that Polytheiſme brought Atheiſme into the world. It is not ſo with God, Heare Iſrael, the Lord thy God is one.

Thirdly, there is none like him in puritie. The Gods of the heathens, were good followes. Who can indure to heare of a God that ſometimes would thunder, and ſometimes commmit adultery? The Idols are called ſometimes in Scriptures, dunghill Gods. So the Idolls of the heathen were ſo obſcene, and filthy and abominable, that they might well be ſo called. It is not ſo with God, he is the holy one of Iſrael. Holy and reverend is his name. And the Angels themſelves call him Holy, holy, holy, Lord God of Sabaoth; p. 211and his pure eyes can indure no iniquitie. So he is a holy God.

Laſtly, none is like him in power. The Gods of the heathen, and thoſe that worſhipped thoſe imaginary deities that men ſet up, they could not defend thoſe that truſted in them, nor defend themſelves. How oft were they carried captive, as we read in ſtories? Jacob when he was gone from Laban was purſued with a great deale of hoſtilitie; and his firſt cry is, why haſt thou ſtollen my Gods? Proper Gods that might be ſtollen. So it is a good ſpeech, Judg. 6. Let Baal plead for himſelfe. What! is his Image demoliſhed? is he not able to revenge his owne quarrell? Let him plead for himſelfe. So Dagon though the great God of the Philiſtims, yet hee could not keep himſelfe from being broken by a fall. Senacherib found a difference betweene the Gods of thoſe countries that he had ſubdued, and the God of Iſrael: he found hee was ſuch a one as could not be ſtood againſt.

Not to multiply more, ſee the power of God acknowledged in that place, 1 King. 18. where the conteſtation was between Elias, and the Prieſts of Baal, whoſe ſacrifice ſhould be accepted firſt. The Prieſts of Baal leaped upon the Altar, and as a company of madmen, and bedlams, cut themſelves with knives till the blood guſhed out, they cryed and roared till their throats were dry, and all would not bring a ſparke of fire. Eliah prayes to God, and it was done, and the fire comes, and conſumes not the ſacrifice onelyonly, but licks up all about it; ſo the people cry out, The Lord he is God, not Baal, but Jehovah, for he exceeds all. But this is not a thing that we need ſtand on; we muſt come nearer. For ſurely Moſes intended that Pharaoh p. 212muſt know God to be the onelyonly Lord. How could this be? Moſes no doubt underſtood that by this judgement on him, and by the removing of it his eyes would be ſo in lightned, that he ſhould ſee there is none like God.

God is known in afflicting of judgments.

And that eſpecially, firſt, when it is a ſtrange judgement, when it is a fearefull judgment. As that judgment of Sodome, when there came fire from heaven. Saith Salvianus, when God ſent hell out of heaven, fire and brimſtone. So when the earth ſwallowed Corah, and his company, it was a ſtrange and fearefull judgement.

Secondly, ſometime a judgment is remarkable, when it is unſeaſonable in regard of the time; as the eclipſe, and darkneſſe at Chriſts ſuffering, for it was not a naturall Eclipſe: God ſhewed his power, he made the Sun withdraw his light, and left the earth wrapped in obſcuritie.

Thirdly, Gods power is more remarkable when it is ſudden, ſuch as that that Samuel brought upon the people, that in the middeſt of harveſt at his word there came thunder and lightning, and abundance of raine, that ſpoyled their indeavours. For as Toſtatus ſaith upon the place, he looked not Aſtronomically; he ſtayed not till there was a meete time of bringing things about; but preſently, and that made it more fearfull to the people.

And as in the inflicting of judgments Gods hand may eaſily be ſeen, and is remarkable, ſo in the removing of it, and that I thinke Moſes intends. For when a judgment hath been long upon a people, and they have ſmarted ſoundly, and have uſed all meanes p. 213they can deviſe, and yet it is not removed: in the end turning themſelves to God, and he removing it, this makes them know the Lord to be God. This was Pharaohs caſe, to which Moſes had reſpect when he ſaid this, That thou mayſt know that there is none like the Lord. For you know the hand of God was heavy upon him by the Frogs, they were ſuch annoyance to him and his ſervants, that they could have no meat dreſſed, or be quiet in their beds, it was a terrible incumbrance, no queſtion he conſulted with the Magicians to remove them. They could not do it: God gave them leave to bring them, but they had neither leave, nor power to take them away. God uſeth the devill ſometimes in the execution of juſtice: but never to doe a worke of mercy. The bringing of the Frogs was a judgment, the taking of them away was a mercy. It was not for the devill to do that. It is like enough that Pharaoh ſupplicated God: all will not doe, till Pharaoh deſire Moſes. So that now when all is gone by the prayer of Moſes, he muſt needs know the Lord to be the God, that there is none like him. When Eliah told Ahab that there ſhould be no raine in Iſrael but according to his word, and that the drought ſhould continue three years, and ſix moneths: you may thinke this, that Ahab ſought meanes for the preſervation of the Cattell, and conſulted with his great God that he worſhipped to remove this judgement, it would not doe, it muſt be the God of Elias that muſt doe it: and that Elias that was the bridle of heaven, as Baſill calls him, he muſt unlock heaven, and poure out raine abundantly. So the obduracie of the Philiſtims was ſo great, that having took the Arke of God among them, they indured ſeven moneths p. 214vexation of hemeroids, and many people died, yet they held out till at laſt they ſaw no time could cure it. They conſulted with their Prieſt, and hee ſaid, go, and make ſuch an offering, and ſaith he, give glory to the God of Iſrael: as if he had ſaid, it is not your Dagon, nor all the means you can uſe, that can free you from this judgement, but acknowledg that it is Gods judgment, & that there is none like him Ionas r…ns away from his commiſſion, and a whirlwind followes him, and ſeizeth upon the whole ſhip, they were all in danger through him. They were not wanting to uſe all meanes to ſecure themſelves, every man called upon his God; they unladed the ſhip, and caſt away whatſoever might be an incumbrance, and hurt to them, they left nothing unattempted, they rowed with all ſedulitie to bring it to land. All would not doe, it muſt be the God of Jonas that muſt doe it, all their Gods could not do it. There is none like the God of Iſrael.

So it was with Paul, Act. 27. hee was in a great ſtorme, for three dayes they never ſaw Sun nor Star; at the laſt, Paul having revealed from God that they ſhould all be ſafe, he bids them take a good heart to themſelves, for none of them ſhould periſh: but it was the God that Paul ſerved that muſt do it, and muſt help them in this extremitie, and ſo he did. Euſebius in the fifth book of his hiſtory, Chap. 5. tells, that under Marcus Aurelius the Emperour, there was a Legion of Chriſtian Souldiers. The army was in great diſtreſſe: for the enemy came cloſe to them, and they were exceedingly pinched for water. The company of Chriſtians betooke themſelves to prayer, thereupon the Lord ſent ſuch a thunder and lightning as diſcomfited the enemy, and ſuch abundance of p. 215raine, that ſatisfied their thirſt: ſo that Army was after called the thundering Legion. All that the Pagan Gods cannot doe, the God of the Chriſtians muſt do it: there is none like him.

Therefore for the uſe of it. Let this teach us when it pleaſeth the Lord to ſend us deliverance to acknowledge his power; to ſee Gods hand in it. Though there may bee ſome ſubordinate meanes uſed, give God the praiſe, let him have all the glory. I will but turne any of you back to ſome extremitie you have beene in by ſickneſſe of body: ſome deſperate caſe you have been drawn to, was it thy wealth that would abate thy paine? was it thy friends that could keep off thy fit? was it thy former pleaſures could give thee comfort? Nay did it not increaſe thy vexation, thy guiltineſſe in the miſuſing of them, and in the diſtempered abuſe of them? did it not increaſe thy dollour? could the Phyſitians helpe thee? did not they give thee for loſt? thy caſe was to be deplored, till it pleaſed this God to whom none is like to reſcue thee from the jawes of death. Haſt thou been left to tempeſts of mind; to terrours of ſoule? then tell mee, and ſpeake true from thy heart, did all thoſe carnall receipts of gaming, drinking, and buſineſſe, and whatſoever, did all help? were they not miſerable comforters, Phyſitians of no value? till God ſpake to thy conſcience peace, and ſaid to thy ſoule, I am thy ſalvation, thou hadſt no comfort nor joy. It is impoſſible it ſhould be otherwiſe. There is no God like our God, he alone will do it, all things elſe are as reeds of Egypt, nothing can help, there is none like him. As that woman was anſwered by the King, O woman, if God do not help thee, how ſhall I help thee? There is no help from man unleſſe God ſtrike in. Therefore ſee God in thy deliverance, acknowledge his power; ſhare it not between the creator, and the creature: for it is the Lords doing that it might be mervailous in our eyes.

p. 216That thou mayeſt know that there is none like the Lord. Marke here.

The works of God ſo enlighten the wicked that though they convert them not, yet they convince them.

Thou ſhalt know that the Lord is God, and confeſſe that there is none like him, if it doe thee not good, it ſhall further thy condemnation. So the works of God convince the judgments of wicked men, though they convert them not. And that is enough to make them inexcuſable, Rom. 1. Jeroboam, when his hand was reſtored, he could not but ſay, there was no God like the God of Iſrael, and that the Prophet was a true Prophet. So Manaſſeh when he was humbled by affliction, hee knew the Lord, 2 Chron. 33. So Nebuchadnezzar when God gives abilitie to Daniel to interpret his dreame, and to tell him what it was without, being informed of it, he ſaith, there is no God like thine. So afterward when he ſaw the deliverance of the three children out of the furnace, he ſaith, there is no God like him.

I ſay not that he became a good man afterward: yet ſo farre the light beat upon his eyes, that though it enlightned him not, it dazeled him. So Darius acknowledged the God of Daniel to be the great God when he preſerved him in the middeſt of the ravenous Lions. So Antiochus, 2 Maccab. 9. though he ſtood out a great while in the obſtinacie of his heart, at the laſt he ſubmitted, and acknowledged the great God, that no fleſh could ſtand againſt him.

For the uſe of it, it is this; to labour for more then this; for fince this befals wicked men, to be convinced in their judgements, we ſhould make further uſe of it then ſo. It is pitie but wee ſhould go further then the ſonnes of Belial. Nay Belzebub himſelfe goes thus farre, the devills beleeve and tremble. And there was a time when the devill confeſſed our Lord: and it is good for us to goe further then they: therefore p. 217when the hand of God is againſt thee, acknowledge not onelyonly Gods power, but go forward, humble thy ſelf before God, finde out that Achan, find out thy finne, proteſt againſt it: and when this is done, take thy leave of thy finne, divorce thy ſelfe from thine iniquitie, and never more renew thy acquaintance with it. This is the fruit that ought to be of Gods deliverances, not onelyonly to ſee that God delivereth, but to what end, that thou mighteſt be more holy afterward.

O it grieves my ſoule to thinke, that many people, though they be not ſo atheiſticall but they will acknowledge Gods hand in ſmiting, and in delivering of them: yet God knowes they make no good uſe of it. I will goe back but to the great plague, when our waters were turned into blood: did not the deſtroying Angel that marched furiouſly as Jehu, make the ſtouteſt heart to tremble? No queſtion. And the retreate was as ſudden as the increaſe. Every man can ſay, God was to be magnified for that, and it was a very great mercy; but what uſe do we make of it? God looks for fruit. If wee acknowledge it to be Gods worke, we are convinced of Gods power: but what fruit is there? The devill is convinced of Gods power: but have we brought forth fruit? Oh, ſome fruits we ſupererogate with God in. If it be blaſphemy, or luſt, or oppreſſion, and uncharitableneſſe, God ſhall have more then he deſires: but theſe are not the fruits that God looks for. Are not we as ambitious, as proud, as exceſſive, as fraudulent as ever we were? What one finne in this Citie (ſhall I ſay) is removed? nay I would it were abated. Nay beloved, I feare, and I feare to ſpeak it; we are againe ready, and white to another Sicle. O, it is a fearefull thing when the comming of Gods judgements ſhall make us humble, and the removing of it ſhall make us unthankfull: for this ſhewes that that humiliation was inforced, and not ingenuous. Therefore let us look p. 218that the next cup be more bitter; look to it, there will worſe things befall us, becauſe we acknowledg the power of God and have not brought forth fruit worthy of ſo great a bleſſing.

Laſtly, to ſhut up all, there is one thing more, and that is this, Our God.

There is no God like our God; In what a neare relation God ſtands to his people, I ſhewed before. All that I will do is by way of application, to worke upon us to a holy recognition of Gods favour that he hath drawne us nearer to him then many thouſands in the world. There is a great deale of divinitie in Pronouns, ſaith Luther: I am ſure, there is a great deale of comfort. For God to be the God of all the world in a generall latitude, it is not ſo much, but to be our God; to incloſe, and impropriate this God to us, that we ſhould ſay he is our God, and we are his people, this is a wondrous comfort.

Now then what is required of us? As wee draw this God neare our ſelves, and ſay as Thomas did, my God, and my Lord, Joh. 20. As we draw neare to him: So let our converſation be worthy of ſo neare a relation. For God will be honored in all that come ſo neare him. He can better indure the wickedneſſe of thoſe that are out of the Church, and the pales of it, then the prophaneneſſe of thoſe that are in it. He will have thoſe that he hath taken ſo eſpeciall a charge of it, that they be holy, & plous, & that their converſations be as becometh the Goſpel.

Therefore as oft as we reflect upon our relation, let it be ever a motive to a holy converſation. For to ſay our God, and to be full of groſſe ſine, as we are, it is a foule ſoloeciſme. It is that that God moſt abhorres, for he is a pure God, and his pure eyes cannot indure iniquity. We muſt live to his glory, and honour him that hath drawn us ſo near him; and then we are ſure that he will not leave us till he have perfected us in glory; Chriſt ſhall be ours, and God through Chriſt ſhall be ours; and God through Chriſt being ours, all things ſhall be ours.

FINIS.

End of the text · Josias Shute, Judgment and Mercy (1645)