Exposition of the Apostles Creed, Part 1 · Sermon 9
Of Gods Power, Omnipotency, Providence.
P…lm 78.20.
Behold he smote the Rock of stone, and the waters gushed out, and the streams flowed; but can he give bread also, or provide flesh for his People?
THis Psalm is a brief Record of Gods goodness to Israel, and of Israels untowardness to God: that with them he established a Testimony, and appointed them a Law; the first Act of grace: that for their sake he did wonders in Egypt, that he divided the Sea, that he led them with a Cloud,Ver. 5.12, 13, 24. fed them with Manna. Reade the Psalm, you may see what he did; every verse almost being a memorial of his favour. Notwithstanding all which, they were a stubborne and rebellious generation, that set not their heart aright, Ver. 8.and whose heart cleaved not stedfastly to God.
Now this Report was not made that it should be barely read, and so passed over as some other story, for it was written for our instruction. The Title of the Psalm is Maschil Asaph, a Psalm to give instruction, and the Lesson is set upon the file at the 8. verse, Ne fiant sicut patres eorum, Ver. 17, 18, 19.that we should not be as this people, and their fore-fathers were, a cross, and a crooked generation, ready to provoke the most High; forward to tempt God in our heart, to ask meat for our lusts, to speak against him.
To this Ne fiat, this obstinacy and infidelity, there be no such Retentives as the consideration of the goodness of God, and his power; of both which the first Article of our Creed puts us in minde; of his goodness, in that he is a Father; of his power, in that he is Omnipotent; the first intimates that he will, for who so ready to do a good turne to his childe as a father? the second, that if he will he can; for being Almighty he wants no power. And therefore if we ask and have not, let us never question with the Isra…lites here, Can he? or speak against God, saying,Isa. 59.1. His arme is shortned that he cannot help. But rather that we are Rebellious children, and deserve no such courtesie from him, or else that he is a good Father,Luk. 11.10, 11, 12. and will not for bread give a Scorpion.
Of his good-will I have spoken sufficiently in the last. The Name of a Father is a Seale for that. At this time I shall speak of his power, here impiously call'd into question by his own people. Of which that we doubt not, taught we are thus to profess, I believe in God the Father Almighty.
foreign, Omnipotent, Almighty.
Power then and Dominion he hath over all. And because this his power is a Transcendent, therefore we joyn Omnis, or all to it. Other great Princes in the World have had swelling Titles added to them; as the Assyrian was stiled foreign, The great King; and Alexander, and Pompey, and Caesar, and Charles were called Magni, The great. High and mighty Princes they were, and much, and great things they did, and were able to do; but as mighty as they were, their power was circumscribed and limited. Almighty not one of them was. For they must all cast down their Crowns,Rev. 4.10. and 19.16 and stoop their Scepters in the presence of him who is King of Kings, and Lord of Lords. Let him then have his Title alone, foreign, for he hath power over all. Let him enjoy this Attribute alone, Omnipotent, Psalm 135.6.for he doth whatsoever he will in heaven and earth.
Every where in the Scripture this powerful Word is set as a Bar to all diffidence and distrust.Rom. 4.19, 20, 21. Abraham was promised a son, he was old, and his Wife past children, but he considered not his own body now dead, nor the deadness of Sarahs womb; he stagger'd not, but was strong in faith; why so? what kept him from wavering? what? Gods power. He was fully perswaded, that what God had promised, he was able to performe. The rejected Jews (Saint Paul opens to us that mystery) shall be called and ingraffed againe into the natural Olive.Rom. 11.23, 25 This the Gentile it seemes was not apt to believe. The Apostle commands us never to distrust it upon this reason, For God is able to graffe them in againe; Nothing may be thought impossible to him who is able to raise of stones, Mat. 3.9.children unto Abraham.
So that it is not without reason, why omitting the other Attributes of God, mercy, justice, &c. in the beginning of the Creed, the Apostles made choice of this. For many particulars follow here, which could no otherwise be brought to pass, but by a mighty hand.
To Create the world of nothing, to Redeem from hell, to make a Mother remaine a Virgin, to descend and to triumph over the infernal powers, to arise from the grave, to ascend far above all heavens, to come againe in the Clouds to judge quick and dead, are all Acts of power. These things are marvelous in our eyes, Psalm 118.23.yet credible they are, believe them we may and must, for he that is Almighty hath done them. When any thing is impossible to God, then let these seem impossible to you. Farther yet, to forgive sins is an Act of power;Mark 2 7. for who can forgive sinnes, but God only? To raise the body of a dead man, whose very ashes have admitted of various formes, causing each bone to come to its bone, sinew to unite to sinew, and to call for a cover of new flesh,Ezek. 36. and a fresh skinne: yea, over and above to this flesh so quickned to indulge eternal life, can proceed from none but from that Almighty hand,Rev. 1.18. who hath the keyes of hell and death. Since then all these are without the verge of humane capacity; since flesh and blood cannot conceive them feizable, and yet must necessarily be believed by every Christian: God himself to stay our infirmity, and settle our wavering mindes when we heare of such miracles, hath in the front of our Creed acquainted us who it is that doth all these great and wonderful things. It is foreign, qui potens est, he that is mighty: It is foreign, he that can do whatever he pleaseth in heaven and in earth. Luke 1.49.Impossible that cannot be, which God, that is Almighty, hath done, and means to do.
The demand of the meer natural man in things improbable is foreign, how can this thing be? Let an Angel from heaven tell Sarah of a Sonne to be born to her in her old age, she smiles at it as an impossible thing, saying, What, Gen. 18.12, 14after I am waxed old, and my Lord also? but what saith the Angel? Shall any thing be impossible to the Lord? Let the Prophet foretell of the incredible plenty in famished Samaria, 2 Kings 7.18, 19.that two measures of Barly shall be sold for a shekel, and a measure of fine flower for a sh…kel, to morrow about this time in the Gate of Samaria. Some Lord upon whose hand the King leans will answer, Now behold, if the Lord should make windows in heaven, could this thing be? But the Prophet will tell him, Thou shalt see it with thy eyes. Num. 11.4, …3.When these Murmurers in the Psalme fell a lusting, and wept, and ask'd, Who shall give us flesh to eat? Can God prepare a Table in the Wilderness? See how God answers their question with another, Is the Lords hand waxed short? Thou shalt see whether my word shall come to pass or no; and upon it this Almighty sent them meat for a month together, till it came out againe at their nostrills. Who is able sufficiently to speak of the wonderful works of the Lord,Gen. 4.24. 2 Kings 2. Gen. 7.23. or to set forth the miraculous effects of his power? Enoch translated, Eliah taken up, Noah saved in the Ark, and saving a seed for the world, that it might be peopled with better inhabitants.Hesd. 14.6. Gen. 19. The unexpected ruine of the impious by a shower of fire and brimstone, and of pious L…t the more unexpected deliverance. The Pillar of Salt. Joseph made a God to Pharaoh. The plagues of Egypt. The Sea divided with the rod,Exod. 7. &c. Exod. 14. Exod. 13.21. Exod. 17.11. Josh. 10.12. Judg. 6.37. & 16.17. Numb. 16.31. Dan. 6.22. Tit. 3.26, 27. and coming together with a word. The Pillar of a cloud sending forth a coole shade by day, and the Pillar of fire giving light by night. Amalek beaten down with a prayer. The Sun commanded to stand still, and the Moon to stay her course. The earth and the fleece interchangably dryed and moistned. The power of the haire equal to a whole army. Corah, Dathan, and Abiram swallowed up. The Lions mouths stopped, and the three children in the midst of the fire delivered, with many more, are all effects of this Omnipotency. Whethersoever we cast our eyes, either upon the strange punishments inflicted upon his enemies, or upon the miraculous courtesies and preservations of his servants, we must confesse that he is Almighty; and sing with David, with his own right hand, Psal. 98.1.and with his holy arme he hath gotten himself the victory.
Of some of these, these Israelites had heard; of many of these they had experience, and yet like Infidels they aske in scorne, Can he give bread also? &c. In the words I commend unto you these two generals.
1. An open Confession of his power. Behold he smote the Rock, and the waters gushed out.
2. A distrust of his help at present, and a questioning of that power they confess'd. But can he give bread also? &c.
1. In their Confession observe
1. The Action. He smote the Rock.
2. The Miracle, Or Consequent of the blow: Waters gush'd out, streams overflow'd.
2. In their Murmur or Distrust, take notice of
1. The calling in question his power and providence, Can he give bread? Can he provide flesh?
2. What they murmured for, bread and flesh.
3. Their sottishnesse, that they should acknowledge themselves his people, and yet doubt of his provision in so small a matter as Victuals.
3. Both which, that it may come the warmer to your heart, is ushered in with an Ecce.
1. Behold.
This word calls for our eye to see, and for our eare to hear, and be attent to what is spoken. It is never set by the Holy Ghost, but before matter of more than ordinary note. So it is here; Set it before the first clause, and it presents to your eye a Miracle. Ecce percussit rupem, Behold he smote the Rock, and the, &c. Set it before the second, and it shewes a Wonder, an untoward disposition of a stubborne people, asking in a geering way. But can he give bread also, &c?
He smote the Rock, that's confest; But can he give bread? that's question'd; and which is the greater wonder, is hard to judge; either his smiting, or their doubting; for to confesse his power in giving water, and with the same breath to question his power in giving bread, is matter of wonder, since the experience of the one, should have staid their diffidence of the other.
That then which I shall call you to behold first, is the froward nature of man, who is never well pleased, nor full nor fasting; if God do not for him as he would have it, he is presently discontented;
— foreign,Theognis.
foreign.
Let Jupiter raine or not, he cannot please all. Of one whom thou sawest yesterday, thou mayest ask the next, Who is he? he is much chang'd in his thoughts.Jonah 4.6, 9. This was true in Jonah, who is quickly angry, and quickly pleas'd, and all for a poor Gourd; the herb came up over his head, and he was exceeding glad;Num. 11.5, 6. the same withers and he is exceeding sad. The Israelites I doubt not were wonderfully pleased with the streams flowing from the Rock; but being a little straitned for bread and flesh, they murmure, and prefer Egypt before their present condition. But to take off this untoward passion, or else to abate it, know we should, that the condition of our lives is such, that there are many things that must happen to us, while we are in our journey to the celestial Canaan, for which we may change our names, and say with Naomi, Call me not Naomi, that is, beautiful, or pleasant; but call me Marah, for the Almighty hath given me much bitternesse, Ruth. 1.20.dealt very bitterly with me. But if we remember withal that this is the work of our Almighty Father to humble us, it may teach us patience, and submission. For to whom do we owe the subjection of our spirits but to him, who loads us with benefits, to informe us how easily he can bestow them, and take them away, that we may know how little we deserve them?
Upon this ground Saint Paul learned to want, and to abound; upon this old Eli to be content,Phil. 4.11. 1 Sam. 3.18. It is the Lord; that thought quieted his soul, and put to silence all that might be objected. Were it an enemy, possible it were to hide our selves from him: Were it the son of man, possibly some resistance might be made against him; Were it any creature of God, means perhaps might be used to redresse our sufferings; but if it be the Lord that doth it, submission is our duty, patience our shield. This holy Job took, and how many fiery darts did he repulse with it? Satan expected that he should have cursed God to his face, and his wife another Satan in his bosome tried to perswade him to it; but there fell from his lips no other besides these gracious words, Blessed be the name of the Lord: Job 1.21, 11. Job 2.9, 10.The witnesse is true which is there given, In all this did not Job sinne, nor charge God foolishly. I conclude this observation with that of Tertullian, Totum licet seculum pereat, dum patientiam lucrifaciam. Let me lose all, so I may retaine my patience, for I am sure to be a gainer by it.
2. He smote.
And that which may confirme us in our patience, is, that as he brings his people sometimes into want and necessity, so he knows his time of help and succour. Israel in the Desert shall not perish for want of a little water; rather than so, he will do a miracle, He smote the Rock.
He, saith our Psalmist, He smote it, and yet if we look into the story, we shall finde that it was Moses his servant that gave the blow.Num. 20. But Almighty God oftentimes ownes those actions which are done by his especial instruments. If there be an obliquity in them, as was in this, we must be charged with that; but the power by which we do ought, proceeds from him; The fault and error is ours, the action as natural is his. And there is reason for it; For if an instrumental cause have no power in it self to produce an effect, but by the vertue of the Principal, especially when the instrumental depends upon the principal both for its essence and ability to work: Let God then have the honour both of the action and effect, so that what is amisse in it, and erroneous, be charged upon his servant Moses. For, if we survey the story, finde we shall, that it was he that smote, and not God.
He smote; And in that he passeth his Commission. He was commanded to speak only to the Rock,Num. 20.8, 11. and he gave it two blows; he was charged only to call for water, and he would as good as force and presse it out of the stone.
The best of Gods servants have their imperfections; even Moses that meek man hath his bag of gall, and when it overflows, he goes beyond his Warrant; In this action of his there were these obliquities.
1. A distrust of Gods Word and Providence;Numb. 20.12. with that God chargeth him and his brother Aaron, Ye believed me not.
2. Then his impatience, He spake unadvisedly with his lips. Psal. 106.33.This was his saying, Hear now ye Rebels, shall we being you water out of this Rock? Tantum apud se ceperat indignationis, ut placide Dei mandatum non audiret. Numb. 20.10. Moller.So angry he grew, that he could not execute Gods command with an even and composed Spirit: The hesitation of his heart was fault enough; but so far to give way to his passion, as to suffer it to break out upon his tongue, heightens the offence. This is, acsi faetor stomachi aperto ore profundatur, as if a man should vomit what offends the stomach at his mouth,Musculus in loc and bring up and out the sin that is conceived within.
3. The dishonour by this his rash and unadvised over-cholerique expression done to God; for thereby his Name was blasphemed, as if Moses rod and blow had done the miracle, and not Gods immediate hand; with this also God chargeth them, Ye did not sanctifie me in the eyes of the children of Israel. Numb. 20.12.These were the errors of Moses and his brother Aaron; and the punishment follows in the same verse; Therefore you shall not bring this Congregation into the Land which I have given them. And hence we may collect the greatnesse of the offence, that God for it did not spare his choycest servant. That we are to make of it, is this.
1. To beware we transgresse not our Commission, and do that for which we have no Warrant. Even actions in their own nature good, change and alter, become stark naught, and offend God in a high degree that cannot be warranted. The self-same action, that is commendable in one, is sinful in another, being done without a Vocation. To offer sacrifice is in it self good, but it was punished in Saul, and in Ʋzziah, because they would invade the Priests office,1 Sam. 13.8, 9. 2 Chron. 26.19 and for a Scepter take a Censer. The Sword is allowable in the Superiours hands, not so in Peters, for he is commanded to put it up, having no warrant from his Master to draw it. And so must all that are in Peters case,John 18.11. keep the sword in its place, and never drawn but upon command; for in that place it is cursed, when otherwise taken forth. Ex officio, upon a warrantable call men, are bound to do what they do; and then again not exilire limites, not to transgresse their authority.
2. For secondly, we must take heed that anger and choler transport us not, no not in Gods cause. Zeal doth well, so it be regulated; but mixt with our own passions and interests, it drives on like Jehu; Fury it i… rather than zeale,2 Kings 9.…0. and God dislikes it, nay punisheth it. Ye know not saith Christ, of what spirit you are; he would not have his disciples to be any of the Jewish zealots. Those were to be out of date in the time of the Gospel. True indeed,Luke 9.15. it is good to be zealous in a good matter, but the matter must be good for substance and circumstance, or else the zeale is stark naught.Gal. 4.18. So it was here in Moses.
3. Lastly, Maxima ill…cebra peccandi spes impunitatis, hope of impunity is the strongest motive to offend; that this fasten not upon any, see here Moses the favorite of God not spared; He smote the Rock, and he is smitten. But what and if this Rock be Christ? as the Apostle teacheth us it is,1 Cor. 10.4. then we have a fearful example not to give him a blow; For those who smote him, have been smitten ever since. Gnammi they were, but for the blow they gave him, they are become Lo-gnammi; of his people, not his people, nay scarce a people. To chastise one, is to shew mercy to many; since,Hos. 1.9. though the stripes fall but on one mans back, yet the terror and fear may be upon others.
And yet here admire the bowels of our heavenly Father, who ever punisheth citra condignum, Deut. 34.1.not according to our defers, but in judgment remembers mercy. Moses is not presently snatcht away in anger, but is delayed, and brought to the top of mount Nebo, whence he might see the land, into which he might not enter; and though not into that Canaan, yet into that which is above he might. Thus God deals with his servants, presently he takes them not away upon their sinne, but delays them, and gives them a time of repentance; yea sometimes debars them of their milk and hony, that they may see and confesse what they have deserved to lose; yet upon their return, for an earthly Cannan which they have deserved to lose, they shall enter into a celestial, of which that was but a type.
3. He smote the Rock.
But now to the Rock I come. A dry, stony Rock, whence a man would rather look for fire than water, especially in that Countrey, which for the flinty mountains, is to this day call'd Arabia the stony. For be it, that out of great Rocks sally forth store of lively streames, yet these rather drill down by the sides of them, than issue out of the matter and substance of them. This was è Petra, Verse 16.non per Petram, out of it, not rilling down by and through it. A miracle then here was done, that no man dreamt of a natural cause; whether it were by conversion of the substance of the Rock into water, or by giving passage there to some river before inclosed and streaming in the bowels of the earth, I dispute not. A miracle I say, God to content his people did, and then too, when they had little care to content him.
At this time they were sojourners in the Wildernesse of Zin, where they began to mutiny; the mixt multitude began first, and the Israelites followed, as if they meant to obey no longer than their turns were serv'd. Flat Rebels Moses calls them. It repented them of their chang'd estates, and grieved them to remember those lost delicates, Garlick and Onions, and flesh to boot while they Were in Egypt: where they rather contented themselves to be full fed, and beaten after the manner of beasts, than to suffer a little necessary want in expectation of the Promise and freedome of Religion.
What Boanerges would not here call for fire from heaven to consume them, or an opening of the earth again to swallow them! But behold the tender mercy and long-suffering of God: In stead of fire to consume, see here water to coole their unquiet appetite: In stead of opening to swallow, the earth opens, and that in the hardest part a rock to fill their mouths. To fill I say, for they might drink their fill, the waters came forth in such abundance.
4. Waters gushed out, and streams overflowed.
Such was the bounty of God the giver, that he proportions his bounty to their wants. Had some little rill drain'd out of the Rock, or some few drops followed upon the stroke, the stone might have seemed rather to have sweat a little, and distill'd them, than that it had been an act of divine power: And then again they might have doubted that they should not have enough to quench their thirst. But that nor his power should be question'd, nor his care thought to be lesse than their wants, the Psalmist saith not that the waters dropt down the Rock, but that there were full spouts of them. They gushed out, they overflowed.Num. 20.11. The water came out abundantly, and the Congregation drank, and their beasts also.
Saint Paul tells us, that the Rock followed them. Some of the Jewes take this litterally,1 Cor. 10.4. affirming that the Rock became movable, and of its own accord removed whither they removed, and staid still where they rested. Others th…t it became so little, that Miriam, Moses Sister carried it in her bosome, that so oft as they pleased, they might go to her and fetch water: But these are Jewish fables. That which is most like to truth, is, that these waters that flowed out of the Rock did not presently dry up; but being derived into many rills and streams, accompanied the I…raelites wherever they pitched their Tents, untill they came into another Land of waters, by which they might be supplied. Thus Tertullian understands the words,Tertul. de patient. cap. 5. and therefore calls it Petrae aqua…ilem sequelam; which sense may well be warranted out of the Psalme, He opened the Rock, and the waters gushed out, so that Rivers ran in dry places.Psalm 105.41.
And now give me leave to ask you, Amici, ad quid venistis? my friends, wherefore are you come? only to heare of Israel thus plentifully satisfied with water? only to reade a miracle how great streams gushed out of a Rock? This were to see other men cooled, and your selves to remain in a flame still. And therefore drink you also and be satisfied; for this Rock was Christ; 1 Cor. 10.4.not in substance, but in signification; and the water that came from thence, a type or shadow of our Saviours blood.
This Rock was smitten, and so was he. Moses smote the Rock, and it was the Law that gave him the blow. In Moses Rod was the hand of God, and in his sufferings Gods hand was also;Lam. 1, 12. John 19.34. Psalm 130.7. for thus it was done to him in the fierceness of his wrath. Out of the Rock there gushed water, and streams overflowed; and out of his side there issued a flow of water, and a streame of blood, that we might have Copiosam Redemptionem, not only Redemption, but Redemption in abundance from all the enemies we stood in feare of; from sinne, from the grave, from hell, from the devil: Water enough to refresh our thirsty souls, and blood enough to bath and wash away our pollutions: Water enough to quench the fire of Hell, and blood enough to deliver us from the power of darkness.
With one mouth Interpreters after the Apostle teach us, that this Rock was the Type of Christ, a Rock that upholds the whole Fabrick of his Church; and he was smitten by the Jews, of whom Moses may be a figure; and upon the blow he received at his death there sprung a fountaine of grace, with which his Church hath been refreshed ever since. What word is that which hath slipt my mouth Ever since? I must recall it;Zach. 13.1. for I said too little of this Fountaine; they that lived before it was opened, as well as we who have lived since the Water and Blood gushed out, have been the better for it.
The Covenant made with them and us the same, the person in whom it was made the same; the Sacraments by which it was Sealed in substance the same, the conditions on which it was to be made good the same, viz. Repentance and Faith, which had the same object, the seed of the woman; Gen. 3.15.22.18.to them foretold, to us performed; so that their faith and ours in this may be said to differ, That they believed in Christ to come; we, That he is come. But to return back againe to the Rock, this very place of Saint Paul, 1 Cor. 10.were there no other, doth signally shew the concord of the Old and New Sacraments, and consequently, the truth of all I said.
For the Sacraments of the Old Testament, circumcision and the Paschal Lamb did signifie Christ, as well as ours; Theirs obscurely, ours more plainly. Of ours there is no question; of theirs the Apostle in this place affirms, that they all eat the same spiritual meat, and they all drank of the same spiritual drink, which was Christ; so that in both Sacraments, Old and New, Christ must be res significata, the thing signified. Neither can there be given any other reason, why the Holy Ghost doth so fit the Old to the New, and the New to the Old, except on purpose he intended to shew the mutual concordance betwixt the Old and the New in the thing signified, and the Agreement and Harmony in the use of both. For as he saith here, the fathers were baptized; Col. 2.11, 12. 1 Cor. 5.7.so elsewhere he saith, that we were circumcised; and as they did eat the same spiritual meat, and drink the same spiritual drink, so Christ our Passeover was sacrificed for us. Why so? except his purpose had been to informe us that the old Patriarchs had the same communion with Christ, which we believe; and that there was one faith, and one Church, both built upon the same Rock, and both refreshed, clensed, sanctified, and satisfied with the same water.
To come to this Fountain he calls us by his Prophet Isaiah, Ho every one, Isa. 55.1.that is, that is thirsty, come to the waters and drink. Thither they that thirsted before us came, and thither we that come after them must come, if we meane to cool our heat. Enough there was for them, and enough there is for us; it flows; and if we draw it by a lively faith, a Well it will be in us springing up to eternal life. Lord, evermore give us of this water, that we faint not in our greatest thirst.John 4.14, 15.
And so much be spoken of the first General; I now come to the second, for which I made choice of this Verse; In which I finde the Israelites to question Gods power.
But can he give bread also? Can he provide? &c.
A malicious question; one would think at the next word they should ask, Whether he were? It being as possible for God not to be, as not to be Omnipotent: Not to be their Father, as not to give bread. They then in effect deny the Conclusion of the Lords prayer, Thine is the power. They fall from the first Article of our Creed, I believe in God the Father Almighty; and so do as many who with them ask, Whether he can give bread, or provide flesh.
And yet such is the froward nature of man, that the least wants prove strong Arguments to perswade him to ill thoughts. If God do not follow the torrent of our humours, then we apprehend him anxious, spiteful, or weak; never as a Father, but alwayes as a Judge; seldome bountiful, but for the most part close-handed. Then we are at the Israelites Quaere, Can he do this? or Can he do that? Tertul.Donec Deus homini placuerit, Deus non erit, God shall be God no longer than he pleaseth man.
Isa. 36.20.This is a doubt fit to be proposed by none but a Rabshekah, Is your God able to deliver you? And it may receive an Answer from one of his own Nation to one in as desperate a case as a man might be, to one in a Lions Den,Dan. 6.16, 22. The God whom thou servest, is able to deliver thee; and deliver him he did, for he sent his Angel, and shut the Lions mouths: The Prophet returning from thence as whole as he descended thither.
Go to the stocks and stones, the Gods of the Heathen (which indeed were no Gods) and the question is proper,Jer. 2.11. Isa. 46.1, 2. What can they? Nebo is fallen, Bel is bowed down; their Idols are upon the beasts; Gods and all are gone into captivity, they could not deliver. Go to the Gods of the earth (for such they are upon Gods esteem,Psal. 82.6. how basely soever man thinks of them) and the question is proper againe, Can they? One among them acknowledged it; for being sent to cure a sick man,2 Kings 5.7. Am I God, saith he, to kill, and make alive, that this man doth send to me to cure a man …f his leprosie? Mortal Gods they are,Isa. 2.22. their breath is in their nostrils, and they must breath it forth like other men. Their power how great soever, is circumscribed, and they can only do what this power permits them. The Quaere had been right of Moses, Can he give bread? and as true of the Rock, Can it give water? or of all other creatures, Can they give, or be food? But to fasten it upon the Creatour, who is able to do whatsoever he will in heaven and in earth, Psal. 135.6, Mat. 4.3. Mark 6.41. 2 Kings 7.2.that can turn stones into bread, and multiply loaves and fishes, and convert elements into flesh, is a spiteful and malicious question, much like his that ask'd, If God should make windows in heaven, could such a thing be?
Though then these stubborn Israelites made a doubt of it, yet never let any good Christian move it more. For Gods words are words of power and authority; whatsoever he calls for, must be done without delay.Gen. 1.3, 6. Dixit & facta sunt. He calls for famine, and behold famine appears;Jer. 29.17, 18. he calls for plenty, and behold plenty crowns the earth; he calls for pestilence, and behold the plague; he hisseth for the flie of Egypt, and the Bee of Assyria, Isa. 7.18.and they come up, and trouble, and sting a Nation. All men, beasts, and Angels, are at his beck; they are his creatures, and they must obey.
His power you see; and learn then first to submit to it; next, never to despaire in your greatest pressures. Our feare ariseth both in sinne and danger, that we look to our selves, and leave out God: Then we enquire, Whether he is in the midst of us or no? Indeed there is some reason to suspect it,Exod. 17.7. when we look upon our wayes and doings. We live as if there were no overseer of our actions, no Censor or Revenger of our misdoings, or manners. If then you would have him be with you, you must be with him; if to be with you to save you, you with him to serve him, with him in your obedience,2 Chron. 15.2. with him in your prayers, with him in your praises; it holds reciprocal as in all dutyes of love, God with you, and you with God.Isa. 8.14. And if God be with you, you need not feare, for he will be a Sanctuary; the avenger of blood shall not overtake you; he is an umbrage, a shadow; the heat of the fiery Trial shall not scorch and consume you. God (say the Philistims) is come into the Campe; Wo unto us, wo unto us; 1 Sam. 4.7, 8.who shall deliver us out of the hands of these mighty Gods! The pot of Manna, Aarons Rod, the two Tables, signes only of Gods presence, gave courage to Israel, occasion of feare to the enemy; and though at that present he hid his face, yet it was not long but he shewed his power; The head and stump of Dagon, Cap. 5. & 6.the sore disease in their Cities, the plague of Emerods forced them to send back the Ark with shame and sorrow, and confess that the owner of the Ark was a mighty God indeed.
Feare not then little flock; for though you be destitute of all outward help, yet his promise we have, that he will be with us to the end of the world; Luke 12.32. Mat. 28 20. Rom. 8.31. John 18.5. Isa. 7 4.and if he be with us, what matter is it who be against us? As if he alone with one Ego sum, one word of his mouth, could not blow them all down, could not make them all, as the tailes of a couple of fire-brands that smoke a little, spend themselves, and so go out. Nay, nay, if he be with us, we need not fear what these two, nay, what all the fire-brands of hell can do against us.
And sure it is, that the Saints of God have taken great courage and comfort from the assurance of Gods presence with them. Go, saith Esay, Isa. 8.10.take your counsel, but it shall be brought to naught; pronounce a Decree, but it shall not stand, for God is with us. And upon this confidence the Apostle enters into the lists, as it were, with his ghostly enemies, and gives a challenge to them all, to heights, to depths, to things present, to things to come, Rom. 8.37, 38, 39.to all; professing, that none of them should be able to separate him from the love of God, &c. And this out of an assurance that God was with him; in whose power he was fully perswaded not only to conquer, but foreign to be more than a Conquerour.
Split not then your faith upon this Rock, Can he? for he both can and will give, if you trust to him, what shall be for your good. Si non ad voluntatem, tamen ad salutem, If not to your minde, yet to your eternal salvation, and let that content you. Though God afflict his people, and long delay his people to shew them any comfort, yet at last he will clear up all, and shew himself in as kind words as Joseph did to his brethren, It is I, I your brother Joseph, that hath imprisoned you, be not afraid. It is I, your Father Almighty,Gen 45.4, 5. John 14.1. that hath afflicted you, brought you into distress and want, l…t not your heart be troubled. Never ask with the Israelites the second question,
2. Can he provide?
Propose this question to the Lillies, propose it to the fowles of the Aire, and the beasts of the earth. Ask the Lillies of the field how they come by their glory, the young Ravens how they come by their meat, the Lions how they come by their prey. The answer will quickly be return'd, Deus providit, God hath provided for them their rich attire, God hath provided for them several nourishments. Whence Providence is represented to us in the Medals of Probus, by a Lady in a rich Robe, bearing in her right hand a Scepter, in her left a Cornucopia, resting her self upon the Globe of the earth. His meaning was, That the eye of Providence with one hand guided, and with the other bestow'd her gifts, and in that various manner, as the earth and creatures in it had need of.
For man then endued with reason, to ask, Can he provide? is to descend a step below the Creatures, or at least not to consider what his provision is for them. To them it is that our Saviour sends us. A Sermon he preacheth on this Common place,Mat. 6. à 25. ad finem cap. that for Gods care for them, our heart be not disquieted. Shall not he who cloaths the Lillies of the field in more various and more curious colours than ever Solomon carried in Robes, much more cloath you, O ye of little faith? Job 38.41. Psal. 147.9. Gregor.Shall not he who feeds the young Ravens that call upon him, give meat to man, to whom he hath given a tongue to call in sobriety and modesty? Qui diem dedit, non dabit quae in diem necessaria? He that hath given the day, shall not he give necessaries for the day? Therefore be not in suspence, or over thoughtful, saying, What shall we eat, or what shall we drink? where shall we have bread, or where shall we have flesh, or how shall we come by water in this dry Wilderness? for your heavenly Father knows that you have need of all these things. Go on, and pray, and labour in an honest Vocation, and never doubt of his providence. Be not so base-minded as to think, that he who bestows such liber…l gifts, and provides such large sustenance for all other creatures, will eave man (the Lord of these) neglected, as if he were the only creature in disgrace and contempt with his Maker. Is not the life of man (their Lord and King) worth ten thousand of theirs? Had men acquired but as much Religion, reliance, and dependance on God, after so much preaching the Gospel, as nature teacheth the young Ravens after they are hatcht, the Mammonish Idol would soon fall, and all those jealous trayterous feares that betray us to the world, and instead thereof a cheerful and comfortable dependance on heaven would be erected with an obedient submission to, and prosecution of the meanes he directs; and then if we perish, Esther 4.16.we perish; which yet we need not suspect, since we have his Word and promise for it that needful things shall not be wanting.
Take no thought then for to morrow, because the time to come, for which we desire to lay in before hand, will be able when it comes, to take care and make provision for it self.Exod. 16.19. Your heavenly Father that provided Manna for this day, will cause it to fall to morrow. Every day it descends; on the proper day then go out to gather it. The same providence of God which hath brought you in a present store, will (upon your labour and industry which must be subservient to his providence) be ready to do the like for the remainder of your lives. The trouble, the labour, and sweat that belongs to every day for the maintenance of it self, is sufficient for that one day; it were but folly to load it with the burden and toyle of another, and so lay a double weight upon it, to provide for it self, and the next also, which may divert us from the duties of piety to these baser and inferiour drudgeries.
3. Bread and Flesh, Can he provide bread and flesh also?
For when all's done, all this toyle, all this labour, all this carking care is for little more th…n for what these Israelites here longed for, Bread and flesh. No great matter certainly, and yet for this they murmur, about this they mourn. They first wanted water, now bread, and flesh to their bread. Before this they had Quailes sent them,Exod. 16.13. and eat till it came out at their Nostrils; us{que} ad vomitum, ti…l they spued it up againe: At this time they had Manna, bread from heaven to sustaine them,Wisd. 16.20. Num. 11.6. Exod. 12.38. but that (which was able to content every mans delight, and was agreeable to every taste) was in their esteem but light bread. There is, say they, nothing but this Manna before our eyes. Besides they had store of Herds and Cattle which they brought out of Egypt; wherefore then did they yet lust? wherefore did they yet murmur? Doubtless out of that extravagant desire of man, who never thinks himself well dealt with, except God bestows upon him over and above his necessaries, somewhat to revel and riot in excess.Numb. 11.4. And this appears out of their own words, Who shall give us flesh to eat? we remember the flesh that we did eat in Egypt freely, the cucumbers, melons, and the leeks, and the onyons and garlick; we then had meat and variety of sauces, but now our soul is dryed away; there is nothing at all but this Manna before our eyes; a little light bread, one and the same dish, and that continually, day after day; and who would not loath to be thus dyeted?
But Israel might have remembred, and we with them, that bread and flesh were ordained for nourishment, and not meerly to please the palate; to repaire the decayes of nature, and not to pamper it. God hath not given to man the gullet of a Crane, which the Glutton Philoxenus wished for, but a shorter passage, that he should quickly chew and …et down his meat, and not melt it into pleasure upon his tongue. This is lust and wantonness, no act of temperance, with which God here chargeth Israel, Psalm 78.30.They were not estranged from their lusts. Lust then it was in them that caused this murmur; and though there were over and above for their necessities, yet there was not enough for their lusts.
Now when our desires thus degenerate, they provoke God to plague us with sundry kindes of diseases, as it did him to punish this murmuring people, that had these dainties with a ve…geance; for while the meat was yet in their mouths, the heavy wrath of God was yet upon them; and he slew the Wealthiest of them, Verse 31.and smote down the Chosen Men that were in Israel.
Learn then hence we may, to bottome our desires, not upon lust but reason; to beg of our God what nature requires (which is not much) not what our appetite suggests. Let us be sober in asking, sober in using; for sobriety is a kinde of progress and step to other vertues. It alwayes teacheth a man to be content with what he hath,Phil. 4.11. 1 Tim. 6 8. Heb. 13.5. and not to urge God farther than he is content to bestow: And he that thinks otherwise, let him consider in what relation he stands to God, that he is one of his people, a Title that Isra…l in their greatest murmur would not omit. His people they would needs be for all that.
2 But before I come to their Claime, I will give you one note more which heightens their sinne.Vese 18. At ver. 18. we read that they tempted God, and of this temptation we have a manifest in the next; They spake against God, saying, Can God prepare a table in the wildernesse? Verse 19.A Table, 'twas dainties you may see they would have, and their impiety proceeded so far, that what was in their heart, floated upon their tongue. They first thought, then spake it openly, impudently, Can he?
But about this temptation Interpreters are divided; for some expound it of his power, others of his will, Basil conceives that they doubted of his power, as if they had said foreign, &c. it is easie and facile for him to cause water, which is hid in the bowels and caverns of the earth to issue out of any rock. No great wonder this, of which it is possible to give many instances. But to give bread, the materials of which must have time to grow, and to bring flesh, which starts not from the ground in an instant, this we doubt whether he can do or no? Especially in such a place, in a Desert, where there is nothing but penury; Especially in such a quantity, as might satisfie such a multitude.Numb. 11.21. Hear what Moses saith, The people are six hundred thousand footmen, and thou hast said I will give them flesh that they may eate a whole monethmonth. Shall the flocks and herds be slaine for them to suffice them? or shall all the fish of the Sea be gathered together for them to suffice them? To which the Lord returns this answer; Is the Lords hand waxed short? which is an evidence, how grosse soever the temptation seemes, that yet they doubted of his power.
Musculus. Mollerus.And yet some Modern Interpreters encline rather to think that they doubted of his will. As if they had said, we confesse indeed that he brought waters for us out of the Rock; but we may well doubt whether he will give us bread and flesh,Deut. 1.27. for he bears us no good will at all; He hates us. Such was their diffidence. Of what kinde this temptation was, whether of the first sort, or the last, or both, I will not contend; this I am sure, to have an experiment of one or both, they desired.
So that this temptation seemes to me to be very like that of the evil and adulterous generation that came to Christ,Matth. 12.38. and said, Master, we would see a sign from heaven. Signs they had seen enough before, miracle after miracle, a dumb man cured in his tongue, a blinde man in his eyes. So had these men seene a sign before, water flowing out of a Rock, that I name not all the wonders in Egypt, and the miracles ever since: Those yet would have a signe from heaven, and so would these, bread on a sudden rained from thence, and flesh to descend out of the aire, or else nothing would content them.
2 Thes. 3.2.What shall we say to this? but as the Apostle doth, all men have not faith. God sent his Patriarchs, and found not faith; his Prophets, and found not faith; last of all his Son approv'd to the world by great works, wonders, and signes, yet found no faith, And when the Son of man comes, shall he finde faith on the earth? Luke 18.8.A man would judge, that the time of his coming cannot be far off, since faith hath taken her wing, and left these lower regions. Sure the most men beleeve not that the presence of God is over their actions, they speak so loftily,Psal. 52.1. and 94.20. and encourage themselves in mischief. They b…leeve not their Fathers providence, they trust so much to their own wits and arme of flesh in provision for themselves. They beleeve not his power, they so little leane to him, and rely upon him in their distresses.
Of you, my brethren, I hope better things, and that I shall not need to exhort you, that you speak not against God, that you never aske Can he, or Can he? 1 Sam. 12.22.For I presume that you beleeve he Can, and I hope you are perswaded of his good will also, that he never will forsake his people. Beleeve his Word that is already written; beleeve the Miracles written in that Word; seek not after new and airy signes; run not after new and strange lights, here is enough to ground your faith, to confirme your faith, to crown your faith. Happy are they who are of the number of his people.
4. For his People.
From this hold Israel would not be beaten; even in their highest rebellion they thought themselves the people of the Lord.Numb. 16. They that the earth swallowed, were forsooth the people of the Lord. Nothing more frequent in their mouths than the people of the Lord, the people of the Lord. But whether they were truly such or no, let Moses be heard to speak, for he knew them better than any man. 'Tis a foolish and unwise people saith he.Deut. 32.6. Exod. 32.22 Exod. 33.3. Exod. 32.7. And his brother Aaron seconds him, 'tis (saith he) a people set u…on mischief; and if their word may not be taken, God himself I hope may be beleeved, who calls them a people of a stiffe neck: Moses people, and not his, after their Idolatry. Go, get thee down, for thy people, whom thou hast brought out of the Land of Egypt have corrupted themselves. And yet notwithstanding all their folly, foolery, mischief, stiffnesse, no nay but they would be his people still.
Not this people only, but all other is a strange creature,1 Kings 19.10. whether they rebel against heaven or not; whether they obey God, or obey him not, pull down his Altars, kill his Priests, slay his Prophets with the edge of the sword, yet angry they will be if any man say, that they are not Gods people, they not the godly, they not the Saints, they not the meek on earth! But as our Saviour told the Jews, If you were the children of Abraham, John 8.39.you would do the works of Abraham; so also I say to such, if they were the people of God, they would do the works of Gods people.
Is it for any of Gods people to murmure against Moses and Aaron, to tell them, when they do their duty, they take too much upon them? Numb. 16.3. 1 Sam. 2.13, 14 Rev. 12. à 1. ad 7.Is it for any of Gods people to take a flesh-hook in his hand, and fasten it to the consecrated thing, and look what ever comes up, to take it for his own? Is it for any of Gods people to drive the woman clothed with the Sun into the Wilderness, and to stand by till she be delivered, and devour her children?1 Kings 13.33. Isa. 58.4. Is it for any of Gods people to make the lowest of the people Priests to the most high? Is it for any of Gods people to fast, that they smite with the fist of iniquity, to seize upon mens inheritances, to drive them from their habitations,Jer. 9 à 4 ad 9. & 7.9. to oppresse, to defraud, to dissemble, to swear falsly, by right or wrong to acquire possessions?
Judge not according to appearance, but judge righteous judgement. John 7.24.Either forbear these works, or give over the Title; foreign, a bare name is but a boasting and lying witnesse; For to such God will say,Hos. 1.9. as he did to Israel, when he did revolt, Call his name Lo-ammi, far ye are not my people, neither will I be your God. And upon this they shall want bread and flesh;Prov. 12.27. Psal. 69.22. Hab. 2.9, 10, 11. want it I say; for they shall want content. For the wicked shall not roast what he got in hunting. While the meat is yet in their mouths, the heavie wrath of God shall fall upon them. Their very table shall be a snare. Hear what God hath said by his Prophet Habakkuk; Wo to him that coveteth an evil covetousnesse to his house, that he may set his nest on high, that he may be delivered from the power of evil. Thou hast consulted shame to thy house, by cutting of many people, and hast sinned against thy soul; 12.15.18.For the stone shall cry out of the wall, and the beame out of the timber shall answer it. And yet there is another Woe, and another, and another, and these woes must come; for the mouth of the Lord hath spoken it.
Boast not then of the bare Name, without the properties that belong to it. This title ought to be operative, quick, and lively; and imposes a Duty, nay many Duties. The people of the Lord ought to be obedient to their Lord, to serve their Lord,Mark 12.30. to fear their Lord, to love their Lord with all their soul, with all their heart, with all their strength; to submit to his command, to resigne themselves to his will and wisdome, to beleeve him, and to rely upon him. These Duties being done, or endeavoured to be done, will justly entitle us to the Name, really shew we are of that People and Society, who live under that law by which his People are to be guided.
Which being observ'd, then there is no doubt, but as he can, so also he will give meat; he can and will provide flesh. For the Lions, a ravenous beast, do lack and suffer hunger;Psal. 34.10. but they that fear the Lord shall want no manner of thing that is good. Behold what comfortable words he hath left upon record! Isa. 46.3, 4. Hearken to me O …ouse of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb. Isa. 46.3, 4And even to your old age I am he, and even to hoar haires I will carry you, and I will deliver you. There is bread, and there is the staffe of bread. By bread a man lives not alone; that it be a staffe and a stay to us,Levit. 26.26. Psal. 105.16. Ezek. 14.13. upon which we may leane from the womb to our old age, his assistance must be sought. His blessing must come to our bread, or it will never nourish.
Do then your duty, and he will performe his promise. He that hath given us his Son, that living bread that came down from heaven, how shall he not with him give us all things? Joh. 6.51, 58. Rom. 8.32.All things necessary for our pilgrimage, while we travel through the Deserts of this world, and all things that are necessary in our way to the celestial Canaan; which is not a Land flowing with Milk and Honey, but with such pleasures, that nor eare hath heard, nor eye hath seene, 1 Cor. 2.9.neither hath it entred into the heart of man to conceive. Be then truly of his people, and besides his blessing here, you shall not want those there. These are reserved for his, of which number if you be, you shall be happy.