THis Chapter hath three parts according to the three judgements here remembred.

• The first judgement was the frogs from verse 1. to verse 16.
• The second was of lice from verse 16. to verse 20.
• The third of flies, noysome flyes, to the end of the Chapter.

In this first judgement which is of frogs, we are to ob­serve these three things.

• First, the denunciation of it.
• Secondly, the execution of it.
• Thirdly, the event of it.

The denunciation of it in the first 4 verses.

The execution, in verse 5.6.

The event of it is threefold.

• First, the Magicians doe the like verse 7.
• Secondly, thence there is a remoovall of this judge­ment, and the meanes of the same, from the beginning of verse 8. to the end of verse 15.
• The third event is the obduration, and further hard­ning of the heart of Pharaoh, verse 16.

Come again to the denunciation, there are two things in it.

• First, Moses from God makes a motion to Pharaoh, to dismisse his people, verse 1.
• Secondly, hee tells him upon his refusall of a judge­ment, and there is,

First laid down what the judgement should be, frogs.

Then the amplification of it, from the generality, in all his borders, in his bedchamber, in their troughs, their baking-troughs, and their ovens, they shall be a vexation to them night and day.

And then for the noysomenesse of them, that they should crawle about in all these places.

Now for the motion, which is laid downe in verse 1. that I may not reciprocari serram, as Tertullian speakes, I will not draw my saw the same way againe; I willingly omit many thinges that might bee observed in this verse.

• First, Gods manner of speaking to Moses.
• Secondly, Moses going in to Pharaoh.
• Thirdly, his manner of speaking to Pharaoh, Thus saith the Lord: Whereby hee would perswade him that hee was sent by God; therefore he that sent him would not brooke a refusall.

Likewise in the fourth place, how equall the motion of God was, Let my people goe: he requires his owne of Pharaoh: And how they were said to be Gods people a­bove all other people in the world.

To the end that they may goe and serve me. The rela­tion that is between God and his people, it ties the peo­ple of God to serve him, to observe him.

Againe, how God would have them goe out of Egypt to serve him; that is, to offer sacrifice. For hee would not have them serve him there, where the Egyp­tians (instead of joyning with them) would deride them, nay not only so, but mischiefe them: for such was the zeale of the Egyptians against sacrifice. All these I wil­lingly, and purposely omit.

Now, (my beloved) in this verse as it is a transition to that that followes, I will onely remember you of three things.

• The first is the obstinacie of Pharaoh.
• The second is the longanimity, and longsuffering of God.
• The third is the piety, and obedience of Moses: all which are implied in this first verse.

First, the obstinacie of Pharaoh, hee had seene signes already: the Rod turned into a Serpent; and the rod of Moses devouring the Serpents of the Egyptians. He had likewise seene that fearfull judgement, the water turned [Page 4]into blood. In which judgement both he, and the prime of the land, it may bee might escape more easily. It is likely they might quench their thirst, by wine, or by some juyce, or liquors: but we must needs conceive that it went hard with the generality of the people, that either must dye for thirst, or drinke blood: if they forbeare they dye; if they drinke, in probability they perish; blood being so incongruous drinke for the body of man.

Besides this, though he had seene the Magicians doe the like, yet they could not remove the judgement: the Lord in his meere mercy, without any suit of Pharaoh or of his people put an end after seven dayes to that great affliction: yet notwithstanding this, see the obduration of the wicked mans heart, he had need of a new judge­ment to rouze him. My observation is this, ‘How many blowes a hard heart will indure, before it breake, or be mollified.’ See it in Balaam, he was not warned by the Asses tur­ning out of the way; nor yet by the Asses rushing against the wall to the bruising of his foot; nor yet by the Asses lying downe under him, and opening his mouth against him, his heart was set, he loved the wages of unrighte­ousnesse, on he goes. So with Balack the King of Moab whom he served. The first time he builds seven Altars, and sacrificeth on them, and the second time seven, and the third time seven with more opportunity: and though he saw that every time it was like a piece charged against another, that recoyled upon himselfe; though hee saw how frustranious, and empty all his intendments, and purposes were, yet for all that he goes on in the hardnes [Page 5]of his heart. God sought meanes to reclaime him, hee defeated his purposes, but he would not yeeld; as if hee had held it an honour to be tenacious of his resolution a­gainst God.

Thus it was with Saul, what a number of blowes did God give that hard heart of his, before it would melt? Every time he disappointed him in his pursuit of David, it was a blow given to molifie his heart (if it might have beene) yet he goes on to a greater degree of iniquity, and impiety, and he reinforceth, and reneweth his cursed en­deavours against an innocent man.

If the heart of man be but of a mettall, that is hard e­nough God knowes; yet it may be melted though it be iron, as Gregory Nazianzen saith, it will melt in the fire: but if the heart of man be that heart of stone, Ezek. 11.19. well may it be broken, but melt it will not. And it is not easily broken neither, many blowes will goe to the breaking of it. If the heart of man were onely as wine, or water, it were easily powred out: but if the heart of man come to be as lees, and those setled, nay frozen, there is no way to empty them but to breake the vessell, Ierem. 48.11.

The Use of it in a word shall be to us all, to feare this fearfull judgement of obduration and hardnesse of heart. It is found in a degree in the best of Gods children; there­fore I say let us all feare it. Peter in this was Petra, a piece of a rock; for it was not the first time that the cock crowed, nor the second time, that could rouze him; hee was faine to crow the third time; and then he did not li­sten neither, but that Christ looked backe: Christ loo­ked back, and then Peter wept, the cold heart of Peter was thawed by the eyes of Christ, that are indeed as a fla­ming [Page 6]fire, Rev. 1.14. And how many deare Saints of God complaine often of the stupidity and hardnesse of their hearts? This I confesse, there is some softnesse that makes them feele that hardnesse, yet they complain of some hardnesse and obduration.

Let us ever pray to God that he would give us tender hearts, that our hearts may smite us as Davids did upon the very cutting off of the lap of Sauls garment, and upon his numbring of the people, as appears in those books of Samuel. And that when God smites we may yeeld; that we doe not lead our selves so in our owne wayes to stand out with God. O let our sinnes ever finde us, as Austin speakes, judges, but not patrons of them, accusers, but no defenders of mischiefe. And upon the first summons let us yeeld, be sure of that; for standing out will but en­crease our sorrow. A senselessenes, and astonishment of heart, Deut. 28.28. A reprobate minde, Rom. 1.28. To be past feeling, Ephes. 4.19. To have a seared consci­ence, 1 Tim. 4.2. O God if it be thy blessed will keepe us from. For, Beloved, such a conscience is that that Bernard calls Malum & tranquillam, an evill conscience, but a quiet one; and where such a peace is, the Gospell tells you who holds possession. Therefore I say againe, and againe, whom God loveth he chasteneth, and whom he chasteneth, he makes him feele his blow, and indeed by their present yeelding in his mercy prevents their future suffering. That is the first thing, the obstinacie of Pharaoh.

Secondly, the longanimity of God. Surely if wee wonder at Pharaohs obstinacie, we have need as much to wonder at Gods longsuffering: for he having provoked God as he had done, by his itterated acts of cruelty and [Page 7]blood, and oppression upon the poore Israelites, having twice or thrice rejected Gods warnings, he having stood out not only a signe, but a judgement; that God should admit him to a parley, that God should vouchsafe him yet another admonition, and not cut him off that hee should bee no more a burthen to the earth, certainly it was an argument of

And thus patient is God, and long-suffering towards the vessells of wrath, Rom. 9.22. We finde it in Cain, and in the old world, and in the Amorites, and in Sodome. We finde it in Gods owne Israel, he bore with their customes in the wildernesse, Act. 13.18. and not only in the wil­dernesse, but elsewhere; and so long till he was as a cart pressed under sheaves, as Amos speakes: yea, till there was no remedy; for so himselfe saith, 2 Chron. ult. God beares so long with wicked men oft-times, that as Ter­tullian saith, men are apt to question his providence, and his justice.

And the Use of it (being a common point) let it bee this: Let not the sonnes of Belial be encouraged to goe on in evill; for though God deferre, and suspend the execution of wrath, according to their merit, yet certain­ly though God be long, yet he is not eternally patient. Justice must have a turne: surely the further the blow is fetched, the heavier it will light. God was not more frequent in warnings to the old world, then he was full in his judgements when he came.

Take but one instance upon Israel; he wayted long for them; hee patiently expected, hee stood still looking when they would returne, and if his feet had beene feete of brasse, as hee described, Revel. 1. surely hee [Page 8]would have beene wearie of standing.

Well, when it would not be, then he buckles himself; and for their Metropolis that was the glory of the whole earth, not one stone was left upon another; for the rivers that ran with milke, and honey, they were turned into blood: And for the surviving people and posterity, they were vagabonds upon the face of the earth, and to this day for 1600. years are under a miserable dispertion. So will God doe with other sonnes of wickednesse, that shall provoke him, though judgement be not presently execu­ted, and that Pharaoh doe not smart yet in his owne per­son; afterwards God made him to know his long-suffe­ring, and patience to the full. At last hee will punish: there will be bitternesse in the conclusion.

This same cruell Tyrant Pharaoh, when hee saw the former judgement removed hee began to bee bolder to sinne. And as Philo the Jew saith in his first booke of the life of Moses; he carried himselfe as if justice had left the earth; as if it had been impossible (saith he) that he should be punished the second time.

So it fares with many Agags in the world, when either judgement is deferred, or hath been inflicted, and hee is rid of it; O saith he, The bitternesse of death is past: but the next news that wee heare is, that the sword of Samuel thrust him through, 1 Sam. 5. So God deales with those that abuse his lenity and long-suffering, that abused patience turnes to fury.

Secondly, here is an item to Gods people, they may be comforted hence; if God be so long-suffering to the vessels of wrath, surely, he will not be hasty, and inexorable toward his own children. If he be so good to those that regard not his works, that grieve not for their [Page 9]sinnes; what will He be to those that mourne for their iniquities, that tremble at his word, and seeke his face? I appeale to your consciences, you that heare me, if you have not found God thus long-suffering, and gracious, hath he taken the advantage of every slip? nay hath hee tooke the advantage of every grosser sinne of yours that you have runne into through frailty? hath he not spared you as a father spares his sonne? As I would not in­courage you upon the long-suffering of God, to make a probate, and triall of his patience, and so to sinne: So on the other side, I would not too much deject you, and cast you downe: for surely God will yet call, and God will yet speake admonitions, and speake louder, to recall those that have a minde to know him; and will spare yet a little longer, as David speaks, before they go hence, and be no more seen. That is the second thing, the longanimity of God.

The third thing is the piety of Moses; Beloved, I gather it hence. Moses is now to goe in to Pharaoh. It is like enough, God knew well enough his temper, or else hee would not have put him upon this service. Moses obey­ed, and his obedience is the more remarkable in that hee was so averse from this imployment in the beginning. For when God would send him, O by no means, he must send by whom he would send, and he makes many ex­cuses only to subterfuge this imployment: when God had taken away all his objections, then he comes to him, and when he comes there, he soone droopt, because the peo­ple would not beleeve him for the anguish of their souls, and they were more afflicted: then he comes, and saith to God, How shall Pharaoh heare me, I am of uncircumcised lips? And yet this man that was so averse and fearfull to take the imployment upon him: Now God no sooner [Page 10]speakes, but he goes in to Pharaoh. My observation shall be this,

What a difference there is betweene a man when hee en­ters into good wayes, and after they have made a pro­gresse in it. Noah was commanded of God to build an Arke, to condemne the world, and to save himselfe: you must thinke he had many thoughts in his minde, and cast a thousand difficulties; yet he set on it, and by that time he was well entred into it, he goes on amaine, and neglects all the reproaches of the unjust world. So it was with Gedeon in the beginning of his imployment, he was a man wondrous fearfull, but afterward being com­manded to ruinate the Altar of Baal, he doth it readily, Iudg. 6. and after puts himselfe upon imployment; hee grew to that resolution that when his Army did fall from 32000, to three hundred, he dares meet the Madianites hand to hand, though they were spread upon the ground as Grashoppers. See how courage increaseth in the im­ploymen:

I knew a man that had good gifts that was afraid to enter into the Ministery, and he forecasted the trouble and the labour, but after he was entred, and had accusto­med himselfe that way, hee found much comfort and chearfulnesse, and was wondrously inabled to doe above all that he conceived. And so in the course of Magi­stracie.

I will use no more instances but that of regeneration; the entring into the spirituall state, as a man doth in con­version. The new birth is not without many pangs, and [Page 11]throws, and convulsions, and the doore to it is wondrous strait; for you must know that our nature is so farre from being disposed to good, that it is infinitly prone to ill. And then a man hath much adoe to take his leave, and to bid adieu to the delights and pleasures that hee inured and accustomed himselfe to.

And then the Devill opposeth the entring of a man here as Pharaoh did the Israelites when they were to goe out of Egypt: he multiplies all his forces against him. So he did with the man in the Gospel when he was to be cast out, he tore him, and rent him, and laid him for dead.

Againe, he will raise stormes against a man from the world, disgraces, and reproaches, and trouble, which are as untimely frosts to nip the buds of goodnesse. All these make the entrance into the wayes of God wondrous diffi­cult; but when a man hath entred, and spent some time in goodnesse and godlinesse, and the exercises of piety, how sweet and comfortable doth that way appeare? how joyfull, what inlargement doth a man finde in it? Indeed such that he repents himselfe that he was no soo­ner there. We finde it in Austen when the scales were fallen from his eyes, and so in Paul. And take the ex­ample of Nichodemus for all, hee was fearfull at the be­ginning, hee comes to Christ by night, some say out of shame; because hee that was a teacher would not bee thought to learne; some say out of wisdome, because the night is the fittest time to learne. But the truth is, as Eusebius hath it, it was out of feare, fearing the Jewes lest he should be cast out of the Synagogue: well, hee that came so fearfully by night, he was after so bold that he durst appeare in publicke to speake for Christ. So Ioseph of Arimathea he went boldly to aske the body of [Page 12]Christ, and tooke it downe when it was contemned of all the world, and prepared costly odour for his buriall.

The way of Religion is called a yoak, Mat. 11.29. and Gregory saith well of it, Grave cum tollis &c. It is grie­vous when ye take it up, but after it is borne a while it is sweet: My yoake is easie, and my burthen is light, saith Christ. Saith the Poet, A heifer that is not used to the yoake, struggles, the yoake pincheth the necke, but after a while she carries it more gently. Even a new suite of cloaths though they be made never so fit for a mans bo­dy, it is not so easie the first day as after it is worne a while. Two milstones, though they be made fit, doe not grinde so well at the first as afterward. The Hea­then man could say, Ever choose the best course, and what by custome, and use, it will bee made pleasant. What saith Solomon by way of incouragement to men that enter into the waves of God, Prov. 4.12. When thou art entred thy feet shall not be straitned, that is, thou shalt finde more and more inlargement. And it is the speech of Austen, Entertaine the service of the Spirit of God, and thou shalt not be straitned, but more inlarged: and he spake out of experience: for saith he, Before thou didst come, O God, I complained of straitnesse; but when thou didst fill my soule, thou didst exclude not me, but that anxiety, and perplexity that I was in.

The Use of it is this, That seeing men are apt to bee discouraged in the beginning, and yet finde a great deale of latitude after, and the way more broad; It should teach us in the feare of God, not to be troubled too too much with the difficulties that we meet with in the en­trance of good works and businesse, digest the difficulty in the threshold of the busines; for after it will be more easie.

Saith some man, when he is to be converted, and is told what will be requited of him. What! pray so con­stantly: What! heare the word of God so exactly: What! mortifie a mans lusts, and bid adieu to his old pleasures: What! fast, and abstain from the use of the creatures, and other things that are required; this is a hard speech, who can endure it? O, in the name of God, trie it, put in to the way, my soule for thine after thou art entred into it thou shalt finde it every day more com­fortable. Moses, that was fearfull at the first, takes after any businesse without reluctation; so shalt thou.

In the way of sinne there is oft-times a great deale of pleasure in the entrance, and it may be there may bee a seeming sweetnesse in the progresse; but the further a man goeth, the more perplexities offer themselves, and then he apprehends the trouble and danger, and what will the reckoning be? It is otherwise in goodnesse, though a man be straitned in the entrance, after he is ac­customed to good wayes, he begins to be free, and empty and vacant of feares, and still there is more light grows till the perfect day; and that that was burthensome be­comes lightsome, That it is his meat and drinke to doe the will of his Father: he longs after the hearing of the word, and after the time of prayer, and hee is never so well as when he is so imployed, that he is as nimble in the performance as a man is in carrying one of the jovnts of his body, and there is no man doth that with difficulty.

O let us labour to have the habit of good, enter into the wayes of God, and make it a custome, let it once be so naturall, and we shall have joy enough.

I will not say, but that clouds may sometimes come [Page 14]between us and our Sunne. What of all that; as they said concerning Iulian, It is a cloud that will soone passe away, and there will be joy and consolation, and com­fort afterward. As we see it is with a man when he goes into the water in a hot season, there is a trembling of his body when he first puts in; but after he hath drenched himselfe he is not sensible of the cold; so the way of piety is irksome at the first, but after it gives great com­fort and contentment.

In the second place, Moses may here be an example to all those that God imployes to great persons, though they be wicked, and prophane, and hard hearted, they should not refuse to go: If Samuel be imployed to Saul, if Elias to Ahab; and if Ezekiel goe among briers, and thornes, and scorpions, as God tells him in the beginning of that Prophesie. If wee bee sent to sow seed among stones, we must be contented with the worke: For God is able of these stones to raise up children unto Abraham. Though their hearts be as Adamant, Zach. 7.12. it may be broken, Adamant is said to be so hard that it cannot be broken: But Plinie in his Naturall History saith, that as stiffe as it is to indure the fire, and all the blowes, yet it may be broken with goats milke. Beloved, it is pos­sible for the hardest heart in the world to be broken, e­ven by the blood of him that was set out by the Scape-Goat: if he sprinkle it by our Ministery upon any, hee can breake them. If otherwise, if men block up their owne way, yet a man that is obedient to the message of God, he hath freed his own soul; he is a savor, and a good savour to God in those that perish. So I have done with those three things; The obstinacie of Pharaoh; The lon­ganimity of God; And the piety and obedience of [Page 15] Moses, who though he were refractory at the first, now at the last goes on with a great deale of courage.

I come to the commination laid downe in the second verse.

God speakes not to Pharaoh immediatly, but he will have Moses commend this message to him. And indeed this hath beene Gods manner of dealing, to acquaint his mes­sengers with his mind, and they to deliver it to the people he sends them to. Thus he acquainted Noah with what he purposed against the old world, that he meant to bring a flood, Gen. 6. Thus he acquainted Abraham with what he would doe with Sodome. Thus he acquain­ted Samuel what he would doe with Saul, and the house of Eli. Thus he told Elias what he would do with Ahab and Iezebel, and their family, and thus he hath dealt in all times. Nay, as it is Amos 3.7. The Lord will do no­thing but he will acquaint his servants the Prophets with it. Non quod faciat in Coelo &c. saith Ierome, not with every thing that he doth in heaven, but with what he doth upon the face of the earth, God is pleased to reveal it to his Pro­phets, and they must make it known to the sons of men.

And this God doth out of respect to his servants; for they being his favourites, and deare to him, he commu­nicates his purpose to them. Shall I hide from Abraham the thing that I doe? Gen. 18. Why? he was the friend of God; he knew that he would instruct his family.

And then he commends them to others therein, hee shews his great prudence and providence that he fits men with messengers like themselves, Iob 33.6. saith Elihu, I am a man like thee, fit for thee, God hath appointed me [Page 16]to speake &c. We are not able to endure God speaking to us; we see it in the Israelites, Exod. 19. We are not able to endure not an Angell to appeare; for it was a cause of trouble to them that they appeared to; as we see in the father of Sampson, and the father of Iohn the Bap­tist. Therefore God hath fitted us by condiscending to our weaknesse to speake to us by men.

Againe, God will make triall of men whether they will receive messengers like themselves, and so receive their message; whether they will reject the treasure be­cause it is brought in a leather purse; whether we will re­ceive it as the word of man, or as the word of God that is able to save our soules, as Peter saith.

Hence it is (for the use of it) that we denounce to you the judgements of God upon occasion. The Ministers now are full of judgements oft-times. How come wee by this? You must not say to us, as they did to Moses and Aaron, You take too much upon you yee sons of Levi: And who hath knowne Gods mind, or hath been his councel­lour? Isay 45. We arrogate not to our selves to know the minde of God; we say not as the Prophets that God communicates himselfe to us as he did to them; we ab­horre the enthusia's of the Anabaptists. But we say this, That revealed things belong to us, and to our children. God hath punished such sinnes with such judgements, and still he threatneth the same judgements to such iniquities, and we denounce in the name of God such judgements to such sinnes.

We that are Ministers observe the sinnes of this land to grow to a fearfull height, as for quality, for nature, and proportion; they are of the first magnitude, and so are growne up to heaven. We have observed a long [Page 17]time the pride of the land, not only in diet, but in appar­rell excessive. We have observed the Idolatry that is creeping in among us. We have observed the unchari­tablenesse in people; the ignorance as darke as hell; the foule lusts, the grosse excesse in men, as if the Devill were entred into a company of swine; we have observed these, and other sinnes that provoke Gods wrath. And these, and the like we have seene impenitently commit­ted; and we have spit in the face of these abominations, not only seven times, but seventy times seven times. And now we see no reformation, we are bold, in the name of our God, to denounce judgements, and we have told you that plague and famine would come for the sinnes of the land; and hath the Lord suffered one jot of the words of his servants to fall? I, and yet we must tell you that continuing in your iniquities, will provoke God to fur­ther wrath; and we may boldly say, If we be deceived, God hath deceived us, and though heaven and earth pe­rish, there is not one word of God shall perish.

Saith Tostatus upon this place; The common way of men that are suppliants to others is to intreat a thing, but never to seeme to distrust them that they aske of, and to question it: for though they bee perswaded that they shall be denied, yet they will not intimate so much for feare they should be thought to distrust the goodnesse of the giver. And indeed if a man finde himselfe distru­sted, though he had a prompt minde to satisfie the re­quest, he is ready to fall backe againe.

But if a man goe so farre as to manifest his distrust of the performance, yet it is not the fashion of suiters to threaten: therefore saith my Author; See in what [Page 18]manner Moses comes, not in his owne name, but in the name of God, and though he spake to one that was above him, yet he saith, Let them goe, for God will not brooke a refusall.

Thus we that are Ministers, as we call to men for obe­dience, and threaten them for their disobedience; and we speake it out of the dominion, and authority, and power that God hath invested us with, we speake it home.

For the businesse doth not lye between God and his people, as between man and man that are reciprocall, that may be equall; but it is betweene God and his People, as between a King and his Subjects, where there is a wondrous disproportion. Therefore Moses might speake, and speak imparatively, and with a commination, If thou refuse, &c. But I will not stand upon that:

Hee doth wisely premise this, before hee speake of the judgement, that Pharaoh, and all the world may take knowledge, that God never punisheth without a cause.

God forbid that the judge of all the world should deale un­justly, saith Abraham, Gen. 18. Ezek. 14. ult. And saith the Lord, When these things are done, you shall know that I have done justly, that what I have done was not without a cause.

Was there not cause for our first parents punishment, e­ven that we have heard? they refused to heare the com­mand of God, and to obey it. Was there not cause of the punishing of Cain? Yes, he refused to heare God when he spake to him fairly to prevent a wickednes. Was [Page 19]there not cause of punishing the old World? Yes, they were full of lusts, and of cruelty, and refused to heare the Preacher of righteousnesse, so Noah is called. Was there not cause of punishing Gods people, and of the de­struction of Ierusalem? God, saith he, sent his Prophets early, and late, and they refused to heare them. We have not hearkned to the voice of thy servants the Prophets ac­knowlodging the sins of the people, Dan. 10. And Christ himselfe when he gives the reason of the destruction of Ierusalem, He would have gathered them as the hen gathe­reth her chickens under her wing, but they would not. Cer­tainly as St. Austen saith, Judgement never knew the way into the world without Sin; Sin ushered it in: therefore God must be justified in all things. For the very childe that is new borne, that never committed a­ctuall iniquity; nay that was prevented in the birth, must justifie God if it be sent to hell; for in the rigour of Gods justice it is condemned before it be borne.

Therefore let no man say when he is afflicted, as Re­becah said, Why am I thus? upon the strugling of the twins in her womb: reflect on thy self, and thou shalt find cause enough of the judgement of God, and greater then thou canst conceive. It cannot possibly be but thou shalt finde a cause, yet this is a certaine rule, Gods judgements may be secret, but they cannot be unjust.

Much might be said concerning that party smiting; that all the world might know, that none but he hath done it.

Much might be said concerning that word, I will smite, as if he should say, It shall not be a signe, it shall now be a plague, a stroake on thee, thou shalt be sensible of it: I will not now deale with signes, but will come nearer [Page 20]then before: but these I passe, and come to speake of the judgement.

Though it be true that God hath all creatures to serve him; He being the Lord of Hoasts, they are at his beck. The fire comes downe to burne Sodome. The water drownes the Egyptians. The earth swallowes Corah, Dathan and Abyram. The Lion consumes the disobe­dient Prophet. The Beares destroy 42 children that mocked Elisha. The Serpents sting the disobedient in the wildernesse. Which by the way, will be a shame to man at the last day, that all creatures are dutifull to God, and man only rebels. As one said, That beasts shall give evidence at the last day against man, that they serve him, but he doth not serve God; to shew that they are duti­full to their maker: but man is refractory, and a rebell.

But now though God have all creatures at his beck, to command them, and that he can send one disease, and one judgement as well as another; yet here hee sends frogs. And why frogs?

Reverend Calvin gives two reasons, why frogs rather then any other judgement.

First, saith he, Ignominio causa, &c. He would shame Pharaoh that proud monster, that cried out, Who is the Lord that I should obey him. The Lord takes downe the pride of him by base contemptible creatures. Certainly you must needs thinke, that it troubled Pharaoh much, and he would say with himselfe, when he saw the abun­dance of frogs (that after, God willing, we shall speak of) What! if we had been overcome by power: If a for raine Prince had invaded my land, and thrust me out, it had been some honour; but to have my land overrun with [Page 21] frogs, that I cannot eat my meat, or lye in my bed with comfort for these contemptible creatures, what a vexa­tion is it? It must needs vex the heart of that proud King. God would take him downe in his insolencie, by this poore, base, contemptible creature.

Thus God hath done oft-times; he punished the E­gyptians afterwards by lyce, the poorest, and basest crea­ture of all. So, he punished Herod by wormes; hee that was so proud that he entertained the applause of the para­ziticall people, The voyce of God and not of man. And we read of a Bishop in the Ecclesiasticall story that was pu­nished by rats, after he had called the poore people rats and mice. So, that insolent Pope Adrian the fourth, our Country-man: God used no other thing to take him a­way, but a flye to choke him. Poore things God hath to humble great men of the world, and to take downe their pride. This the Apostle hath, 1 Cor. 1.27. God hath chosen the weake things of the world to confound the mighty, and foolish things to confound the wise, and base and meane things, and things that are not, to bring to nought things that are. Things that are of no name nor number among the sonnes of men, God hath chosen to controll the great men of the world, that thinke it an honour to them to fight against God.

You see how contemptuously and scornfully Goliah looks on David, Come, and I will give thy flesh unto the fowles of the aire, and unto the beasts of the field. Yet God ordained that poore stripling to strike downe that great monster; and so he did to the honour of God, and to the rescuing of the glory and Israel of God.

Therefore whensoever God laies shame and disgrace on us, and punisheth us by creatures that we contemne [Page 22]and scorne: reflect on the pride of thy heart, that is the reason that God hath inflicted it to abate thy pride; the more base the punishment is, the more is thy pride that God useth that to bring thee downe. The more lofty a mans thoughts be, the more base shall the meanes of his humiliation be.

Secondly, Calvin gives another reason, why God sent frogs, that Pharaoh, and his people might under­stand that all this while they led their lives, and enjoyed the latitude of their health and livelihood by Gods meer favour. That though they contemned him, or at least did not thinke of him; yet they should know that he was the God of all the world, and that it was he that preser­ved them all the while: for Egypt being a place of a puddle and a standing poole, and Nylus but a lake, it was apt to breed frogs. And there being so much water and innundations, and such slime left, it might breed frogs in abundance; there might be abundance before: But God restrained that fertile Country of frogs, so that all this while they were not chastised by this judgement; they might acknowledge that from God they received this immunity. And certainly,

It is a great mercy of God, we must acknowledge it his worke and blessing, that we are kept free from them. For when man was fallen he did not only make God his enemy, but every creature; that every creature is ready to take the part of God against man for sinne, and would fall upon man to revenge the wrath of God, but only God restraines them.

Therefore you shall sinde among the judgements that [Page 23]God threatneth against wicked men, Ezek. 14.21. Hee threatneth them with be ests, wilde and noysome, that they should come and doe mischiefe to the people, as well as the plague, and famine, and sword. So we finde it promi­sed as a blessing, Iob 5.23. The man that feareth God shall be at peace with the beasts of the field. And Hos. 2.18. I will make for them a covenant with the beasts of the field, and with the fowles of the heaven, and with the very cree­ping things of the earth. As if he should say, they will not be at peace with those that are sinfull, except I re­straine them, and keep them in, or else they will be sure to shew their wrath against man for his disobedience a­gainst God. It is Gods restraining that keeps them in, that else would flye upon man for sinne. The Lion de­voured not the Asse that devoured the Prophet; God would have him goe no further but restrained him from killing him, that he was as apt to fall on as the man.

Therefore, in the dangers that we escape from beasts, and brute creatures, let us give praise to God. For as St. Austen said, He thanked God not only for the sinnes that he had remitted, but those sinnes that he had kept him from. So I tell thee we are bound to thanke God for privative favours, I meane not only for those afflictions that we are delivered out of; but those crosses and cala­mities that we are kept from that come not into the con­ceit of a great number of you, when you have armed all the creatures against you by your sinnes; and yet you go on free, and they doe not that that they would, but God restraines them. You thinke it is no mercy.

But we must acknowledge Gods goodnesse and fa­vour that he keeps in the creature that else would revenge him, give the glory to God. How oft have you knowne [Page 24]people, some goared with Oxen, some killed with Hor­ses, some stung with Serpents, some torne by Dogs. Why hath not all this fallen upon you or me? Is it not Gods mercy?

That the frogs did not doe this to Egypt before, was it not Gods mercy? And that these creatures are kept from us, is it not Gods favour? Therefore, if others be slaine, and touched, and smitten, let us keep a Passeover; let us give glory to God, in whom we live, move, and have our being: and let us live to his glory, and accor­ding to his commandements, without whom we cannot live one moment.

NOw we come to the amplification of this judgement.

First, from the generality of it, in re­gard both of the persons, and the place: the King and the Subjects: The bed­chamber, as well as the common roomes; the pastrie and kneading trough, as well as other utinsells.

Secondly, from the place from which this mischiefe should come, from the River.

Thirdly, from the manner, the noysomnesse and irk­somnesse of it; they should crawle and creep upon them in that manner as was fearfull to behold.

These things being woven one within another, I will not tye my selfe to this strict method I have laid downe; but I will gather observations as I goe along, and as the clauses present themselves; and I will begin where I left. It is said here,

It is well knowne that Egypt is a large place, and full of inhabitants. All places and persons that were in Egypt God threatned to smite with this judgement, yet you shall finde that Pharaoh was the maine offender; it was he that used his power to mischiefe, to plague Gods peo­ple, so as he provoked God to plague all Egypt: And my observation shall be this,

The borders of Egypt all of them, all the places and in­habitants were plagued for Pharaohs offence. Examples in Scripture are frequent to prove this. Abimelech was the faulter, the party that faulted, and behold all the wombes in Abimelechs family were shut up, Gen. 20. So in Ios. 7. Ay was besieged, and some were to goe up a­gainst it: but some of the men come out of Ay and slay 36 of the Isralites: It troubled Ioshua, and the Elders, and they fall downe before the Lord, and he satisfies them presently, There is an accursed thing among you, seeke it out or else you shall not prevaile: So there was one A­than that had stollen a Babylonish garment, and a wedge of gold. Saith Salvianus, One mans sinne, was many mens misery. Saul was the man that sinned against the poore Gibionites, you see how all Israel was plagued with three [Page 27]yeares famine, 2 Sam. 21. So we finde David, whether out of curiosity, or vain-glory, he would needs number the people, yet seventy thousand were slaine by the pesti­lence, 2 Sam. 24. Ionah was the man that faulted, and all the ship, and the people in the ship were in danger; and he himselfe ingeniously confessed that it was for his sake that the storme came, and that they should prosper and doe well, if they were disburthened of him. Therefore the heathen could say, the whole City must suffer for one mans ill. And another of them observed of the Greeks unius obnoxa & furia &c. one mans wickednesse, is all mens trouble.

Now will some man say (if it may be lawfull to aske the question) what justice is there in this, that one man should sinne, and other folke be punished? will not this justifie the cavill of the old Atheists, That one man was sicke, and another tooke the physicke? Doth not God say in Ezekiel, The soule that sinneth shall dye? and would he not have that cursed proverb suppressed, The fathers have eaten soure grapes, and the childrens teeth are set on edge? And doth not St. Paul say, Gal. 6, Every man shall beare his owne burthen. Why then if Pharaoh sinne, let Pharaoh alone be punished; why should God smite all the borders of Egypt? David said, when he saw the Angell forrage the whole Army, and the people, What have these sheep done, 2 Sam. 24.

Now for the answer to this, there must be one ground necessarily laid in the first place, and that is this, That however things appeare to us, God neither is, nor can be unjust, as in nothing else, so not in punishing: God for­bid, that the judge of all the world should be unjust, Gen 18.25. Is God unrighteous, Rom. 3.5. when he executes ven­geance? [Page 28]It is true the wayes of God are far beyond out apprehension, beyond the possibility of our attaining, we may as well empty the Ocean into a cockle shell. The righteousnesse of God is a high mountaine; the judgements of God is a great deep, Psal. 36. The well is deepe, and wee have not wherewith to draw, Ioh. 4. But this is ever cer­taine, though we doe not alway see the reason, there is a reason that we cannot see, That God is righteous in all his wayes, and holy in all his works, Psal. 145.17. That is the ground that I lay in generall.

More particularly now for the answer; some will say, That a King and his People make but one person, or one body; therefore it is free for God since Pharaoh sinned, to plague all Egypt, since they were his dominion and people; it was free for him for a paine in the head to o­pen a veine in the arme. As men take liberty when the hand is faulty, to put the feet in the stockes. But this comes not home sufficiently; though it may hold in re­gard of Pharaoh, and his people making one body, or in regard of a Master and his family that make but one bo­dy, or of a Father and his childe; because as Aquinas saith, The childe is part of the parent.

But how doth it hold when men are in the same ranke and condition, and multitudes of them are punished for one mans sin?

Therefore to salve it fully; know that there is a double impulsive cause of punishment.

• First, that that is called pro [...].
• Secondly, pro [...].

Not to perplex you with the nycities of the Schooles, thesetwo causes differ thus, as the cause and the occasion. To put an instance. A man that hath fed full a long time, [Page 29]comes to have a pletory fulnesse of crude, and raw hu­mours in his stomach. It falls out that this party riding after in the wet, taking cold, he begins to shiver and shake; and after he falls into a durable lasting Feaver. If the Physitian be a wise and understanding man, aske him what was the proper cause of this sicknesse? and he will tell you the inward ill humours of the body, and the a­bounding of them: yet it is like enough, that it had not turned to a Feaver so soone, if he had not tooke cold of his feet, or beene some way troubled in his journey. So when God brings punishment upon people, the pro­per cause is in every mans selfe. There are personall sins inevery man to make him obnoxious to the curse of God; yet may the sinnes of the father, or parent, or neighbour be the occasion that God will punish sin.

So that we say, the personall sinnes of men, are the primary, internall, antecedent dispositive cause of Gods judgements; but the sinnes of other men, they may bee the externall irritating, exitating cause of Gods judge­ments; for these are the tearmes of the Schoole-men.

And this helpes to salve that great question, Why the children are punished for the fathers sinnes? For God in just judgement oft-times gives up the chile to follow the steps of the father. There is something in nature: for especially those sinnes that are sensuall, that symbo­lize with the predominant humour in the body, may prove oft as diseases in the body, hereditary.

Secondly, sometimes example, that workes much vitius corrumpunt vitia &c. examples that are so neare us often corrupt sooner, and taint deeper.

Sometime education may helpe; the father may in­struct his childe in Idolatry, in the rudiments of cove­tousnesse, [Page 30]and the like. So, many beggars bring up their children to idlenesse, and theeving.

But suppose the childe be free from the fathers ini­quity which hee hath committed; yet he hath sinnes enow of his owne that may justly cause the wrath of God towards him; yet it may be when he shall be pu­nished in such a time, in such a measure, and manner, and other circumstances, the sinnes of the father may be the occasion of the childs punishment; the remembrance of that may cause God to punish him at that time, and with those circumstances.

Now for the use of this to our selves; it lets us see, Beloved, (if a multitude may be punished for one mans sinne) what a mischiefe a wicked man is to the place he lives in. For as it is with the childe of God, he is a great blessing wheresoever he comes, as God said of Abra­ham, Thou shalt be a blessing, Gen. 12. So was Lot, he was the party that bare the Sodomites all the time that he was among them, Gen. 19. So you shall finde that had there beene tenne good persons in all those Cities they had beene spared. The innocent man delivers the Island, Iob 22.30. and reprieves it from the sentence that is gone out against it. Abab hath so much sense that he thinkes he shall be the better by Ieboshaphats accompanying him to the battell. And all the people fared the better for St. Pauls going in the ship, Act. 27. Saith St. Ambrose, Good men are the wall of the Country, and St. Chryso­stome saith, They are the marrow of the Country.

On the other side, a wicked man is a plague, and a curse to the place he lives in; let him be never so noble, never so honourable, or potent, or wealthy; if he bee a prophase man hee labours to hasten Gods judgements [Page 31]on the place he is in. We read of one Byas the Philoso­pher that travelling in a ship in a tempest, with a great number of odd fellowes; some of them very rakeshames and naught; they began in the tempest, in that extre­mity (as men will doe) to call upon the gods: he comes to them, and saith unto them with some jest, not in ear­nest, saith he, Hold your peace, lest the Gods take know­ledge that you are here, and not only you, but we suffer for your sakes. And the History saith, That Iohn the E­vangelist when he came into the Bath where Cerinthus was, he got out presently; his reason was lest the Bath should fall for that mans sake.

Many a wicked man, being challenged for his impie­ty, and not able to excuse or justifie it any way; yet he hath thus much to say; What need you trouble your selfe about me, I hurt none but my selfe?

Alas, God knowes, if it were no more, it were too much that a man with Saul, should fall upon his owne sword. Vtinam vel sic &c. as St. Austen saith, I would to God it were no more; but if thou be a wicked man, thou hurtest not only thy selfe, but more; (I speake not of thy example so much) thou ingagest the place thou livest in to the wrath of God, thou pullest it down.

The City of Abell entertained Sheba, 2 Sam. 20. It had like to cost them all their blood: for if the head of that Traitor had not beene throwne over the wall, the edge of Ioabs sword had fallen upon the whole City. And if the people had not separated themselves from the Tents of Corah, Dathan and Abiram, they had been in­volved in the same judgement, Num. 16.

Therefore it behoves the children of God nearly to take heed what company they consort with; not only in [Page 32]regard of suspition, that they may not be suspected to be such as they converse with; but in regard of infection: for sinne is as taking as the plague. Thirdly, in regard of the malediction. Therefore in Revel. 18. God saith, Come out of her my people, that yee be not partakers of her sinnes, and that ye receive not of her plagues.

There is a humour in some people in the world; if the seat be pleasant, or extraordinary commodious and pro­fitable, they will cast themselves into the place though the inhabitants be as full of sinne as may be. It was the humour of Lot, he liked the plaine of Iordan well, and thought Sodome as the garden of Eden; thought he, My lot is fallen in a good ground, he looked not to the inhabi­tants: but hee rued it after. So, all those that for plea­sure, or profit cast themselves among the wicked, cer­tainly they shall be scorched with those flames that the wicked are apt to kindle where they dwell.

The second Use, since God takes occasion by one mans sinne to punish many, and yet those not without fault; It should teach us to acknowledge when God pu­nisheth us that it is just, and that we our selves deserve it what ever the occasion be. Seneca tells a story of Pison a Roman Generall, he commanded a Souldier to be put to death; because he returned without his fellow that went out with him to the Campe, and said he killed him because hee mist him. The Captaine that had order to put the fellow to death, espying the man comming that was missing stayed the execution: Therefore Pison put all three to death. What was his reason? Saith hee to the first, I have condemned you already, I will nor re­verse my judgement. Saith he to the second man you shall dye, because of your going away, and exposing [Page 33]your fellow to death. And to the Centurion, you shall dye, because you know not what it is to obey a Generall. So saith Seneca, he busied his head to finde some cause, because there was none. But it need not be so with God, he need not busie his braine to finde cause to punish any of us that can pretend the greatest innocency: for our owne thoughts, words, and deeds (God knowes) mini­ster hourely occasion and knowledge.

Therefore I say, whensoever it pleaseth God to lay his hand on us, though another may be the occasion, yet justifie God in his sayings, and cleare him when he is judged. All the difference is but this, as you see it is with a com­pany of fellons, that have committed robberies in several places of the County, they are all brought to the same Gaol; they are all arraigned at the same bar, they all perish at the same tree: so God gathers the sins of men, it may be upon some occasion, and punisheth them all together; but they have sins enow of their owne in particular that expose them to wrath; therefore let us ever acknowledge that God is just.

I have heard and read of that saying of Prince Henry in the time of his sicknesse, that same delitiae humanae, as it is said of Titus (whose death was to this Kingdome as so much of the best blood let out of the veines of Israel) when it was told him that the sinnes of the people caused that affliction on him. O no, saith he, I have sins enow of mine owne. So should we all confesse, though God take occasion by another mans sinne, and by the neglect of another person to fire my house, yet God hath just cause to bring it on me. God had cause against the seventy thousand that dyed of the plague, though Davids sin were the occasion; yet there was a meritorious cause [Page 34]in them. So, though Pharaoh sinned, yet all these E­gyptians were not without faust; for they hated the Is­ralites, and without doubt were glad of the hard measure of the people of God; therefore they justly suffered. Though the hardnese of Pharaohs heart were the occa­sion, yet there was cause in the people. All the borders and confines of Egypt were smitten. So much for that.

The next clause is, ‘The river shall bring forth frogs.’

Marke it well: The river, why must this abundance of noysome creatures come out of the river rather then o­ther places? God by his word, could have brought in­finite thousands more then here were; yet God will make the river the instrument of the vengeance; for two causes, saith Theodoret upon my Text.

• First, for the confidence that the Egyptians had in their river.
• Secondly, for the cruelty that they exercised in the river. I will touch both these briefly.

First, for the confidence they had in the river: for my Authour saith, That Nylum pro Deo &c. they accounted the river Nylus as a God. And indeed Solynus in Plinie, and others say, they afforded divine honour to this River, and worshipped the Crocodiles that were found in it. Certainly they were very proud of it: for in Ezek. 29.3. the Prophet brings Pharaoh in thus; he compares him to a Dragon lying in the midst of the river; and saying, The river is mine, I have made it for my selfe: proudly and insolently. So Lucan speakes of it, Egypt, saith he, non indigam, mercis &c. Egypt needs no commerce with other Nations; it needs not the heavens, they have such confidence in Nylus that river. I, in the time of the Ro­mans, [Page 35]they were so proud of their river, and the benefit by the same, that they stood not to say that the plenty and famine of the world, depended on them. And He­rodotus saith of one of the Kings of Egypt, that he said he thought that neither God nor man could take away his Kingdome. Therefore it was just with God to punish them in the staffe of their confidence. My observation is this; That ‘In that that a man is most troud of, and beares him­selfe most on, and is confident in, in that usually, God sends his judgement.’

I will prove it to you. What confidence had the Phi­listins in Dagon, especially after they had surprised the Arke? they attributed the conquest to that Idoll: what said they, Shall any Nation stand out now the God of Israel is conquered? No: God let them sleepe in their confidence, but the next morning they may read their folly in the floore. How confident were the Philistins of Goliah; they outbraved all the hoast of Israel for that monster? you see what became of them; how God punished them in him. How proud and confident was Sennacherib of his Army, as we see in the Kings and in Isaiah; see how God met with him, and debased and dis­abled him, he ruined 185000. in one night, that in the morning he found he reckoned without his host.

In experience is it not found that many a man hath been proud of his wealth? David speakes of the scorn­full of their wealth, and the spite of the proud; so hard it is for a man to digest his felicity. God hath plagued him in that he hath been proud of; either he hath taken his wealth from him, or him from his wealth. Nay, it may be his eyes have seen theeves and robbers take them by violence.

Another hath beene proud of his dwelling as the Phi­listins were of their rocke, God punished them in that, and made their pallace, and habitation a flame over their eares.

Many men have been proud of their honour, and out­braved the world for their greatnesse, as we have seen of late: God hath made that to sinke them, God hath so caused the people to envy them that their honour hath been laid in the dust, and they have not had common pity. Many have been proud of their wit: God hath made it as Vriahs letter the instrument of their destruction; and their plots have beene their ruine. Many have beene proud of their memory, God hath smitten them in that. Many have beene proud of their legges, God hath made them bedred. Many have been proud of their eye-sight, God hath punished them in that with blindnesse.

Many have beene proud of their beauty; see how God hath dealt with them: it may be he hath made them ex­posed to spirituall temptations; and they have confes­sed, if they had beene lesse faire, they had beene more safe. It may be he hath brought some foule disease on them that hath taken away their feature. Some people have been proud of their children, and doated on them in an extraordinary manner; and that childe that they have most loved hath proved the greatest crosse. There was the sootsteps of this in Iacob (no doubt but he rued it after.) No man can deny, but that it is lawfull to love him in whom he seeth, as Ambrose saith, the greatest to­kens of vertue; yet the expression of it to excite emulati­on in the other brethren was not justifiable. So David doated upon Adoniah, he was the childe that rebelled in his old age.

There is great reason for this: for when the Lord sees men powre out themselves upon these things of the world; it cannot bee without diminution of the re­spect that we owe to him; and he being jealous of his honour, who can wonder if he smite them in that thing that riseth as a rivall [...] him? If a man bee smitten as Absolom was in his haire, who will wonder if hee were proud of it? If a poore bird come to a bough, and hope for rest, and finde it selfe limed to its undoing; who will wonder at it when things prised, and loved, and over­loved, and God neglected, if they prove our ruine?

Therefore take heed of setting your heart and confi­dence on the things of the world; and being proud of them: for God will make them so farre unserviceable; he will make them as the reed of Egypt, not only to faile, but to runne into your hands and hearts. Whatsoever in the world if thou pride thy selfe in it, and prize it too high, looke for a crosse in it.

Nay, let me goe further, if it be grace it selfe, I would not have thee proud of it, and presume on it: for cer­tainly, God can bring a cloud quickly between thee and thy sunne, and bring thee to those distractions, and dis­sertions, that thou shalt be punished for thy pride. On the other side; if a man love God first, and trust things in, and for him. First, he will be pleased with it. Se­condly, it will be a meanes to keepe these things to us. Thirdly, if God take them we shall digest the misse of them easily: For when God removes them, we are in­finitely distracted: Why? because we were fond in the use of them; nay, we make Idols of them. If we would afford God the first place, and not pride our selves in these things, we might have had more comfort, I am sure lesse sorrow.

The second reason why this river must bring forth these frogs, because of the cruelty they exercised in it: So saith Theodoret: Ebulierunt &c. It abounded with frogs even for the poore children that were cast into it. And the same Author saith, There was some sutablenesse betweene the sinne and the punishment: for saith he, The poore children that were cast into it, they were like frogs; for the children were not able to stand alone, therefore they were faine to goe upon all foure. I fol­low him not upon that. My observation shall be this; That ‘In that way, and in these things, wherein men have shewed cruelty, God punisheth them usually.’

Adonibezek cut off the thumbs both of the hands and feet of seventy Kings, himselfe was so punished (and hee confesseth) justly, for he had served others so, Iudg. 1. Agags sword had made many a mother childlesse, and he was punished by the sword, 1 Sam. 5. you may think that Goliahs sword had been bathed in blood, his owne sword cut off his owne head, 1 Sam. 17. In the same place where Naboth was stoned to death, the dogges licked the bloud of Ahab. So you find that Haman upon the same Gibbet was executed that was intended for Mordecai. The same Lions that Daniel was thrown unto, consumed his accusers. Eusebius tells us, That the river, and that false bridge that Maxentius thought to have trapped Constantine by, was that upon which his Army suncke to the bottome. And the Tripartite history tells us of one Eutropius, under Arcadia the Emperour, that because he had a minde to punish those people that did flye to the Temples; he desired the King to make a law that none might be priviledged by flying to the Sanctua­ry; [Page 39]and he being obnoxious to the Kings displeasure was slaine, though he did flye to the Temple. Optatut saith of the Donatists, they gave the Eucharist to dogs, and they tore them. Plutarch saith of Cassius, hee stabbed himselfe with the dagger with which he had stabbed a­nother. And St. Austen observes, that in Ierusalem, and and at the Passeover, was the destruction of the Jewes by Titus the same time and place, where they crucified Christ.

The Use therefore is thus much:

First, that we abstaine by this meanes from sinne; let but a man thinke beforehand, would I be served in such a manner? let me not doe it to another, lest I look for the same sawce. Would I have another man to violate my bed? why should I be injurious to him? would I bee content to have my children disobedient hereafter? why should I being a childe, be disobedient to my parents? would I be content to have theeving servants, when I am for my selfe? why then should I for the present be un­faithfull to my Master? would I bee content to have dead flyes throwne into my oyntment? why should I slander other men in their reputation? would I be content to have my possession took from me, or my children by violence? why should I doe so to others? we love our selves so well that we will not suffer these things: let us take heed of doing them: for Gods word, and experience makes it good, that God usually payes men in their owne coyne.

In the second place; let it be as an antidote against pri­vate revenge: doth God punish the same way? then whensoever we suffer injuries, let us reflect upon our selves, whether we have beene wrong doers in the like [Page 40]kinde or no. And if it be so that God doth not only lay judgements on us, but makes them so fit, and so pat for our old offences; be content and submit to the will of God. Solomon saith, Thou shouldest not heare every word they servant speakes against thee; It may be thou also hast slandered others. As if he should say, Be satisfied if it be so. But if a man reflect on his former course and be not guilty, that hee have not done that to others, that hee would not have others doe to him; yet revenge not, u­surpe not Gods right: for what saith the Spirit of God in Revel. 13. They that lead into captivity, shall be led into captivity: this is the patience of the Saints. That is, here­in the patience of the Saints is exercised, that they wait on God till he right their quarrell, that he will doe in his time to his glory, and the confusion of their adversaries. These poore Israelites, all the time that their children were cast into the river, they resisted not, they freely re­mitted their cause to God; and you see now, though it were long after, God comes, and that very river that choaked these children, was made the matter of so many frogs to infest Egypt; not only to putrifie the river, but to annoy the Country, and all their borders. So much of that clause.

The next clause is, ‘The river shall bring forth frogs abundantly that shall goe up or ascend.’

Plinie, in his Naturall history tells us of two sorts of frogs. There were those that were called Rubedi, that have their name, because they live in bushes, and briers among the brambles. The other sort were called Cala­mits, because they live among reeds and such things, that usually have a watry foundation, that grow in the [Page 41]waters. These kinde of frogs here, were those that came out of Nylus, and such as had the water for their proper element. Yet it is said here, They shall come up: They shall leave their place before that was proper, and natu­rall to them, and against their kinde and nature, come out to dry land to annoy Gods enemies. Whence observe ‘The overruling power that God hath over all creatures, to make them obey his will contrary to their owne na­turall inclination, and common course.’

It is the property of the fire to ascend; yet the fire des­cended upon Sodome to consume them. It is the pro­perty of the fire to burne, yet in obedience to God, hee commanded the fire not to burne; but to the three children it was as a coole arbour to walke in, saith Basile. The water it selfe is so liquid a nature, that it was strange to see it contrary to nature to runne upon heapes, to make way for the Israelites to passe, Exod. 14 Iosephus may talke of the Pampillians sea dividing; he injures the worke of God to compare it with a fabulous discourse. It is contrary to the nature of the waters to runne on heaps, and to be a wall as it was then to them. And so Iordan when the people of God were to passe it ranne upon heaps; What ayled thee, O Iordan, that thou rannest backe? The waters saw thee, O God, and fled. It was the overruling power of God.

So in Elias, what a thing above nature, and against it was it, that a Raven must feed Eliah? The Raven is such a creature, as is not indulgent to its owne: nay if God should not provide for them, Psal. 145. He feeds the young ravens, she would not regard them. Aristotle and Plinie both, say of her, that she casts her young out of her nest, let them shift for themselves if they will; yet [Page 42]this creature must bring Eliah meat. That whereas it is so ravenous, that it would rather snatch from men their meat, then bring them any; yet they must doe it, and so obey God.

So, that Elias should be carried to heaven in a whirle­wind. They that know the nature of a whirlewind know that it moves not regularly, much lesse upward; it runnes round in a tumultuous manner. But against the nature of it, God makes it carry him up to heaven. So the viper that lighted upon Pauls hand, against the na­ture of it, it hurt him not. What is more naturall for a viper then to bite and sting? yet it did not hurt him, but he shakes it off free, Act. 28. So wicked men, what is more naturall then for them to play the beasts with the children of God? for those are the beasts that St. Paul fought with; yet sometimes God, contrary to their cor­rupt nature, makes them doe good offices to Gods chil­dren. Nay, the Devill himselfe, that roaring Lion; all the world knowes that he desires to do nothing but mis­chiefe; for when he is doing good he findes no rest, Mat. 12. yet God overrules him, and makes him contra­ry to his nature to depart and dispossesseth him.

For the Use of it: Let us first tremble at the great po­wer of God, and stand in awe, and not sinne. God hath a wonderfull power, he can command all creatures; and whatsoever their naturall inclination be, and we thinke them harmlesse, God can make them hurtfull, contrary to their common course. God is able to bring creatures from the place where their proper element is, to those places where they never were before, to plague his e­nemies.

Secondly, I would we could learne obedience from [Page 43]the creatures: they contrary to their natures obey God. It is not so with men: for if things runne not in their owne straine, but are contrary to their inclinations, by no meanes they will doe it; let God say what he will.

Hence it is that the yoake of God is so heavy: hence it is that the Commandements of God, because they are against corrupt nature, are grievous. Hence it is that mortification is so severe a taske. Hence it is that suffe­ring of affliction in a good cause is so troublesome, that the flesh saith as Peter, Master be good to thy selfe: but we should remember who hath said, If you will be my disci­ples, you must deny your selves. Nature must be subdued, and suppressed, and all the fond reasons of the same, and a man must captivate himselfe in obedience to God Al­mighty.

This blinde obedience is lawfull, as Abraham followed God, not knowing whither be went. Shall I leave my fat­nesse, saith the Olive? Shall I leave my sweetnesse, saith the Fig-tree? Shall I leave all to obey God? Shall I leave my Country as Abraham did; and sacrifice my Isaak? Shall I cut off my hand, and sacrifice my life, so I may be obedient to God? I know nature is strong, it is hard for a man to conquer it: but let me tell you the truth, Flesh and bloud cannot enter into heaven: Therefore all private respects must be neglected that God may bee obeyed. I hasten to an end. ‘And they shall come up into thine house,’

In the former Chapter it is said, that when Pharaoh saw the waters turned into bloud, he returned to his house. Marke, how God followes him; God saith, The frogs shall come into his house. It is like enough for the judge­ment that was before inflicted, though it were seven [Page 44]dayes together; hee might have wine and other juyces to quench his thirst, and he was not so sensible of the ca­lamity as the common sort: but God comes close, hee followes him to his house, that would not be warned a­broad.

It is so impossible for a man to flye from the judgements of God, that the Lord saith to Elia, 1 King. 17.19. He that flyeth from the sword of Hazael, shall Iehu slay, and he that flyeth from the sword of Iehu, shall Elisha slay. So a man cannot flye from judgement, if God have marked him for vengeance. In Isay 24.16, 17. saith the Lord, There shall be a feare, and a pit, and a snare unto you, O ye inhabitants of the earth. He that escapes the noyse of the feare, shall fall into the pit; and when he is come out of the pit from the bottome, he shall fall into the snare. So here is a succession of judgements; a man can never get out if God have marked him for vengeance. So in Amos 5.19. The Prophet describes a man hunted out by Gods vengeance thus, He shall be as if he did flye from a Lion, and a Beare met him; and as if he escaped the Beare, and were got to his owne house, he should leane upon the wall, and a Serpent should bite him. So there is no freedome wheresoever. If he get into his owne house, and shut the doore, a Ser­pent in the wall shall bite him. So he that flyes shall not escape, if he flye to the top of Carmel, and hide him there. No, though a man goe to the bottome of the Sea and hide him, there is an eye of providence, a Serpent to bite him: there is no flying from the judgements of God. Adrm may flye among the bushes, but God will pull him out to his deserved punishment. Cain may flye from [Page 45]place to place, and build Cities, and thinke to keep him­selfe from being a vagabond, but he must be a runnagate. So Ionah may flye from the presence of God, but God hath a messenger to dispatch after him, that was a tem­pest, with a shrewd message in its mouth. And mark what the Barbarians said of Paul, Act. 28. See, though God hath suffered him to escape the sea, vengeance hath followed him to the land. Though a man may escape this, and that judgement; he shall one time or other be caught: God will follow him to his owne home.

God hath many hands, therefore a man cannot escape him; it is not distance that can save him; he hath a long hand, and a heavy hand, there is no escaping from God; God can dispatch a message wheresoever a man goes. If Pharaoh bee in the field there is bloud; if in the house there are frogs. I told you of a Bishop that flouted the poore Christians, and called them rats; the rats followed him, and at last got into his Castle in the middest of the Sea, and there they smote and consumed him. God will not suffer a man to be free, let him use all the meanes of safety he can.

Let us make our peace with God; there is no security but in being reconciled to God Almighty, let us ever seeke to him. We have knowne those that have lived out of the favour of God, and in defiance to him in pro­phane courses; that have prospered in nothing, venge­ance hath hunted them, they could be quiet no where. They say there is one of the furies called Ichma that fol­lowes men step by step, and makes every thing unpros­perous. Other men have escaped from time to time, but God hath found them out at the last. As Moses saith, There is no flight from God Almighty.

David tooke a good course, I would we could doe so, Psal. 143.9. I flye to thee, O God, to hide me. Flye to God, not from God, make him thy protection, under his wings thou shalt be safe; live in the feare, and obedience of his holy Name; and then the field, and the house, and the chamber, and the desart shall be all one; thou shalt not feare though thou walke in the shadow of death. But if thou live in a contemptuous course against God, it will bee just with God that thou shouldest feare where no feare is. And if the Lord suspend the execution of judgement for a time; at last all thy feares shall be put together, when thou shalt be summoned to judgement, and then it will be in vaine to say, O let the hills and mountaines fall upon me. Saith the Father, It is impossible to hide, and intol­lerable to appeare; For every man must be brought forth to give an account for what he hath done in the flesh whether it be good or evill.

WEE go on now in the further amplification of the judgement. It is said here, They shall come into thy bed-chamber, and upon thy bed. They shall not only come out of the ri­ver, and come into a strange soile; but they shall come to annoy thee, not only into thy house, the lower parts of it, but into thy bed-chamber; and they shall not content themselves with the floore, but they shall climbe up to thy bed; that even then when thou [Page 48]shouldest rest, thou shalt bee annoyed with these base creatures. How ever some translate the word here bed, for such beds as they used to eat their meat upon; yet this word signifies such beds as men rest on: and being joy­ned here with bed chamber; bed, and bed chamber I make no question, but it was such a bed as Pharaoh used take his rest on in the night.

And this aggravates the judgement extreamly: If he might have beene quiet in the night, which is the time that nature hath allotted to rest; and the time where in a man hopes by rest, and sleep to forget the cares and sor­rowes of the day, and to be refreshed and comforted; yet God tells him, that these creatures shall come in this place where he meanes to repose himselfe, and shall di­sturbe him where he would take rest.

Doe you but judge what a kinde of judgement this was; if the chamber you lye in should be full of toads and frogs, that you were scarce able to step besides them; that they should continually leap upon your bodies, and upon your beds, as if they would enter into your bodies; for so the Jewes thinke that the frogs entred into the mouthes of many of them as they slept: but I stand not upon that. I note and observe that God threatneth this disturbance in the night to Pharaoh when he should rest. It may be observed not only that, ‘Ged is able to punish in the night as well as in the day: But that God makes his judgements so much the more terrible by bringing them in the night.’ For this circumstance of time addes wondrously to the weight of this judgement. When God would bring that fearfull judgement upon Egypt, the last and greatest, [Page 49]that decimus fluctus, the tenth wave that was the mightiest of all other, The slaughter of the first bourne; God did it in the night, in the dead of the night. The text saith Exod. 12.31. Pharaoh, and all his servants arost, and there was acry through the land of Egypt: for there was not a house where there was not one slaine. O fearfull! a man to bee awaked out of his dead sleep with such a crie, and such a generall crie; and such a crie for which there was such a cause, a generall lamentation of the land of Egypt; and Pharaoh himselfe was not free: this made the wound deep. In 2 King. 7. the Assyrians were slaine in the night, for by breake of the day they were all gone; they heard noyses in the night.

You know if a man be awaked out of his sleepe with a noyse of fire, and heare a generall crie in the street, it amazeth him, and sends his bloud backe to his heart to nourish that, it makes his haire stand an end. So it was with them to heare a noyse of chariots. So when God would aggravate his judgement against Sennacherib, though all his people went well to their rest; yet before morning there was so many slaine: They were all dead corpses in the morning. David in Psal. 91.5. speaks of the terrours of the night. I will not tell you what they are, they are different and various, as one reckons up a great many of them. Terrours of the night there be, and fear­full affrightings, and therefore the greater, because they are in the night.

It hath beene the opinion of no meane men of the Church that Christ shall come at the last judgement in the night. Lactantius saith so, more then once; that hee shall come in the darke night; and he cites a verse of the Sibills to that purpose, Amids the darke night. Ierome [Page 50]inclines to this opinion. And Casidor upon the 118. Psa. saith, That it was commonly received among the Chri­stans that it should be so. They build upon the time, be­cause the first-borne in Egypt were slaine in the night. And (it may be) because our Blessed Saviour was appre­hended in the night to be brought to judgement, there­fore his last judgement shall seize upon men in the night, and they build it upon the Parable in the Gospell: Christ shall come as a thiefe in the night. And two being in a bed, one shall be taken, and the other left. And so of the Bride­groomes comming, There shall be a crie at midnight, Mat. 25. But this is no firme ground, and therefore I dare not stand upon it. Certainly Christ hath made that un­certaine, whether it shall be at evening or at midnight, or at Cock crowing, or at the dawning of the day, as himself saith.

Againe, it is against the principles of Nature; for it is not midnight to all the world at one time: for when it is midnight to us, the Sunne to other people is in the verticle point, at noone day. Therfore except the judge­ment shall be at severall times, this will not hold.

And if we goe by probability, as Scotus saith, why should we not thinke it shall be at that time when Christ rose, that is, in the morning? or when he ascended; or when hee expired and gave out his last breath on the crosse?

But it may well be that Christ would shew us the un­certainty of his comming. And I may adde withall (to come to the point I observed) to shew the terror of his comming to judgement in the night; it is more terrible.

I appeale to any of you that have had an accute Fea­ver, if the night hath not more troubled you? The day [Page 51]is comfortable, the night is unpleasing; and there are variety of objects, and intercourse of friends, and talking one with another, that mitigate the paine that a man is deprived of in the night. I will not draw the threed of this loope further, but come to make use of it.

God makes his judgements fearfull to Pharaoh in his bed chamber, in the night. Let us night and day feare God. Let us ever know that hee is able to afflict us, not only (as he did them) in our bodies: but as in Deat. 28.67. They shall feare (saith the Holy Ghost) and in the evening shall say, would God it were morning, for the feare that shall be upon them. God is able to bring frogs into a mans bed as he did to Pharaohs to disturbe him, faith Iob: When I said my bed shall comfort not, then thou didst terrifie me, Iob 7.13. And in verse 3. he speaks of weari­some nights. And what saith David, Psal. 77. In the night season my sore ran and ceased not. The night was a trouble to him as well as the day, and more too, Suffici­ent to the day is the evill thereof, saith Christ, Mat. 6. I would God the day were sufficient for the evill, but even in the night season griefes are continued and improved. The safe mantle of the night, that covers much wicked­nesse. Those sonnes of flarknesse rush upon Christ at midnight. Theeves rise in the night and doe mischiefe: Aulus Gellius, saith, They doe their wickednesse in the darke. Licentiousnesse marcheth in the night. Solomon saw the young man goe to the whore in the darke. Iob saith, The drunkards watch for the twilight. Paul saith, They that are drunke are drunke in the night. I confesse the times were more modest then they are now; for now that fin is become Daemon meridianus, a noon day Devill; for men can make indentures in the streets, by the third hour of the day.

But now if men would consider that as they take li­berty to sinne in the night, so God is able to punish them in the night as well as in the day, it would be a meanes to restraine them. God is able to make the night more uncomfortable by farre then the day. Hee can take thy rest from thee that thou shalt tumble, and tosse upon thy bed, and that many nights together till thou grow wild, and speake as frantickly, and as distempered as a man in Bedlam. God can make thy bed thy racke; he is able to send thee such a disease as is able to be improved in the night, and thy torment shall increase. When other men take their repose thy paine shall keepe thee waking.

Therefore in the name of God, be fearfull of offen­ding him: thinke upon God in the night; thinke thy selfe alway in his presence, and in his eye; not only in the day, when civill honesty may keepe thee good; but in the night when none but the eye of God looks on thee.

And that I may not make another point of it because it falls in with this; As thou must thinke of God in the night, and stand in awe of him; let thy bed-chamber bee privy to it at all times.

God plagued Pharaoh in his bed chamber: It may be because he would shew that his judgements can penetrate the greatest privacie; for the field, and the hall, and the bed chamber, and the closet, are all one to God.

It may be also in some proportion to the sinne of Pha­raoh. I will not speake of his lust in his bed-chamber, be­cause I have no ground for it; but it is more then probable that in his bed-chamber he hammered those cruelties a­gainst the Israelites; therefore God might make this place uncomfortable to him.

The bed-chamber hath been noted to have been guilty [Page 53]of foule finnes. It was guilty of evill counsell in the King of Assyria against Israel, 2 King. 6.12. Elisha discovered it. And in Mica 2.1. There are those that imagine mis­chiefe upon their beds.

It hath been guilty of licentiousnesse, Reuben clymbed up to his fathers bed, and so alienated his affection. And you know the tricke of Amnon, that counterfeited sick­nesse, 2 Sam. 13. and perswaded his father to send his sister to make him cakes, and she comming to his bed side, he drew her and forced her. Solomon Prov. 7. speakes of the harlot that had decked her bed, and saith to the wilde young man, Let us take our fill of love till the morning. And St. Paul puts chambring and wantonnesse together, Rom. 13. Chambering: The Syriack translate it, uncleane sleeping places.

Nay, let me goe further, in the state of matrimony and faire wedlocke, the bed chamber may be made a place of sinne. I may not, I dare not tell you how, lest when I reprove sinne I teach it. As wee chalenge the Popish Casuists, that have brought sinne to an Art; by discove­ring iniquitie, they teach men that that they never min­ded. This I may be bold to say, That it is a shame to speak of the things that are done by some men in secret, Eph. 5. It is possible for a man to be drunke with the wine of his owne Cellar.

The bed-chamber is guilty of much uncharitablenesse: for though they have so much civility as to draw them­selves farre enough from the hearing of their family, yet man and wife abuse one another upon their beds, by dis­gracefull speeches, and so sleep in uncharitablenesse oft­times. So also it hath been full of slandering of others; there is the place of censure. Therefore Solomon was [Page 54]cautious and wise, Eccles. 10.20. when God said, Curse not the King in thy bed-chamber.

Well, let mee renew my Exhortation. The bed-chamber as private as it is, let it be a sanctified holy place; and let a man thinke, God may smite him there as he did Pharaoh. Ishbosheth was wounded and slaine upon his bed, 2 Sam. 4. And God saith, The sword shall enter into the chamber, Ierem. 21.14. Let a man thinke, the bed hee goes up to, may be the altar he shall be offered on. When he lyes downe to sleep, he commends himselfe to his elder brother death; and he may sleep and sleep his last: let him recommend himselfe to God. If he have vacan­cie from sleep that he cannot rest, let him reflect on his owne wayes, and examin his heart, and be still; spend the time in prayer to God, that that is his dormitorie, may be his or atorie.

Surely David considered these good thoughts when he made his chamber his chappell, and so should every man; Gods judgements seize on him there, as we see it besell Pharaoh, he visited him in his bed-chamber.

It is like enough that it would not move Pharaoh much that his borders were filled with frogs; but they must come into his house, and into his bed-chamber. My ob­servation is, ‘The greatest Princes in the world if they offend God, are not exempted from judgements.’ Thy bed chamber. It is not the greatest honour, nor po­tencie, nor power that can priviledge them from judge­ment, Psal. 76.12. Saith David there, God will be terrible to the Princes of the earth. And Psal. 82. Te shall dye as men, and fall as one of the Princes. We have instances e­now of this in Scripture. Abimelech sinned, and was [Page 55]punished, a great Prince. So Adonnibezeck. So likewise another Abimelech was slaine by a piece of a milstone, Iudg. 9. So we read of Ahab, and Saul, and Iezebel, great Princes, mighty in their times. We finde it in Sennache­rib that came against Ierusalem with such as hoast, a great Commander. And Nebuchadnezzar that walked upon his Babel, he had a great and large command; a great latitude of dominions. So in the third Herod, and all those persecuters of the Church, that as wilde Bores of the Wood, laboured to roote out the Vineyard of God.

Beloved, if there were no more that we did meet with of God making them the objects of his judgements then that they sicken and dye, it were no great thing. For surely they consist of the same principles that other infe­riour persons doe. When Daniel said to Nebuchadnezzar, Live for ever, he meant another life; for in regard of his temporall life, he knew he was like his Image; though the head were of gold, the feet were of clay. Surely as they consist of soule and body, as well as others; they have no stronger tyes and ligaments to keepe soule and body together then meaner men; they have no more po­wer over their breath then other men; they are subject to sicknesse and casualties. But wee speake of them as they are the objects of Gods displeasure. What may be the ground of this, that those who are so great in the world, that the Lord should get the conquest over them, and make them instances of his wrath?

There may be divers reasons given of it.

First, their sinne, and not simply their sinne; but as their persons are advanced, so usually their sinnes are of the first magnitude. Those that are great sinne with a [Page 56]high hand, they thinke they may sinne with priviledge: And they are apt to heare parasiticall flatterers as Alex­ander had, that what likes them they may doe. As Iulia told Bashiana, It was for them to give lawes, and not to take them. Therefore the Lord meets with them to humble the proud, to pull downe these arrogant ones, as in Iob 40. He pulls downe the mighty from their seat: As it was with Pharaoh here, that was in his ruffe before, Who is the Lord? But now hee findes a God higher then hee.

Secondly, Princes, and great persons, are usually ex­empted from the reproofe of men. As for the Lawes, oft-times they are as cobwebs, the great flyes breake through them: who dares say to a Prince, Thou art wic­ked? Nay, one saith concerning the Pope, it is not lawfull to say, Why doth he so? Now when they are not within the compasse of humane reproofe, God strikes them. In Levit. 20. when the people winke at such offences, Then will I set my face against him, and cut him off, saith the Lord; he will take the matter into his owne hands.

Thirdly, the punishment of great persons makes more for the glory of God: for the greater the instances of Gods judgements be, the more remarkable is his justice, the more legible characters are read in the world of his impartiality. Therefore in Rom. 9.17. it is said concer­ning Pharaoh, I have set thee up that I might magnifie my power, and that my name might be knowne to the ends of the earth. He set him up; as he would sinne, so he made him an instance remarkable of his displeasure, that all the world might feare and tremble. And indeed it went farre and neare; for the Priests of the Philistines when they consulted about the Arke, saith, 1 Samuel 6. [Page 57] Harden not your hearts as Pharaoh, and the Egyptians did.

For the Use of it, it should teach all great ones in the world to be wise, to kisse the Sonne last he be angry, and so they perish from the right way. I know they are apt to know their eminency: Herod can easily entertaine the voyce of the people, The voyce of a God, and not of a man. And the stomach of the Pope is not so squemish; but he can digest that speech, Thou art another God on earth. But they shall know that if they use their power to injustice, and doe that that is dishonourable to the Prince of Prin­ces, the Lord of Lords; the hand of God will be upon them, as well as upon the meanest subject. Nay, the more mighty they are, the more grievously they shall be afflicted; and though they be Gods before men, yet they are but men before God.

Let the Lord put them in the ballance, and sinde them too light, He will blow them away with the breath of his displeasure. Certainly, he will get him honour by the confusion of those that stand up in contumacy against him. To the greatest of them all, it may be said, as it is Hest. 4.13. Thinkest thou to escape, though thou be in the Kings house, more then the rest of the Iewes? So may I say, If thou be a Monarch of the whole earth, if thou irritate Gods displeasure, thinkest thou to escape? I will build my nest in the mountaines, saith the Edomite, who shall pull me downe? He that sits in heaven shall laugh thee to scorne. He bindeth Kings in chaines, and Robles in fet­ters of Iron. He that threw downe Lucifer from being a Prince of light, so he shall serve thee.

In the second place, it should teach men of inferiour condition, and yet have something to beare themselves out with in the world. Be not proud, though thou have [Page 58]wealth, it may be honour above thy brethren; and art as Saul, higher by the head then thy fellowes, presume not too much; thinke not to be free from judgements if thou offend: For if thou wouldest give ten thousand rams, and a thousand rivers of oyle; the fruit of thy body, for the sinne of thy soule, it will not doe. Riches availe not in the day of wrath, but righteousnesse delivereth from death, Prov. 11.14. Here an under officer, or Sheriffe may bee feed to forbeare the execution of his office; but it is not so with the arrest of God. If God say to the rich foole, This night shall they take away thy soule: the Subpaena will not be answered but with his appearance, if hee would give all his full barnes to be released.

Thirdly, it is an item to all to admire Gods justice, and impartiality, and equity; that sinites the tall Cedars, as well as the low shrubs and thistles. Should God avenge himself upon the common people that are called, Cursed, and connive at the sinnes of Princes, there might bee some cause of wonder: but when God shall punish one as well as another, who shall dare to say, but his wayes are equall?

Fourthly, stand in awe to please him, if hee punish Princes, he will pesants; if he smite the high Towers, he will the inferiour. Zeph. 1.8. I will visit the Princes, and in the same day, I will visit all that leap upon the thres­hold. If I begin with the Princes, I will goe lower, I am no excepter of persons, I am impartiall; if they sinne they shall be punished. All before me are as the stubble from him that sitteth on the Throne, to her that grindeth in the mill; they shall taste of my wrath, they shall be sure to drinke of the cup of my displeasure according to their sinnes, that doe not repent. So Samuel tells the people, [Page 59] If ye doe wickedly, ye and your King shall dye, 1 Sam. 13.25. So much if that.

And into the houses, and on the beds of thy servants. What were these servants? They were either such as attended upon the body of Pharaoh, that were neare to him; or such as were officers of State, to whom the ad­ministration of publick businesse was committed. Whe­ther the one or the other, it is more then probable they were such as applauded Pharaoh in his ill courses against the Hebrewes, out of an inbred hatred against the He­brewes; for every Hebrew was an abomination to the E­gyptians. And likewise they were subservient to the King in the execution of his wicked designes. And now, beloved, you may justifie God in his proceedings; that as he punisheth the Master, so he punisheth the servants.

In Gen. 12. Abraham comes to Pharaohs Court, (another Pharaoh of Egypt) and it seemes his wife being beauti­full, he was afraid that injury should be offered him for her, and you know what he put into her mouth; and after it fell out that Pharaoh and all his house were plagued. Chrysostome makes the question, Pharaoh tooke the wo­man into his house, Why should his houshold be pla­gued? why should his servants suffer? The Father, as he makes, so he answers the question: let men consider what went before; how the Princes of Pharaoh com­mended the woman to him; they looked and surveyed her excellencie, and commended her to the King. Hee that considers this, saith Chrysostome, shall finde them [...], that they played the tricke and part of [Page 60]Panders and procurers, base people that were servile and officious to the lust of their Prince. So he saith, they did further and give their hand to helpe forward the wicked­nesse to be committed; therefore saith he, they justly and deservedly suffered for that fact: so being agents and instruments of satisfying the Kings lasciviousnesse, it was just with God to wrap and involve them in the same judgement.

There is a lively instance in Iudg. 9. the men of Sechem did further the wicked designe of Abimelech, and lent him money to strengthen him in his usurpation. Now because they were so officious in that wicked way that he was in, it was just with God that afterward they were punished, and a fire did breake out of the house of Abi­melech against Sechem, he slew them, and rased their City, and sowed it with sait. As himselfe afterward was punished, so were they that were instruments.

Those Captains with their fifty that attempted to ap­prehend Elija, 2 King. 1. A man would thinke they came upon a faire message; when the King sent for them they must come. But saith Tostatus (for the justifying of God) they were Idolatrous; and it is likely they were such people as were at the becke of the King, to serve him in base services, therefore it was just that they were con­sumed.

So Ioab, you know he served the turne of David in setting Vriah in the front, the time came that his owne blood was shed; and though the cause be made by Da­vid for the slaughter of Abner, yet without doubt God put in the murther of Vriah; for therein hee served the Kings lust: for when the deed was done, and he was to give an account, saith he, If the King be angry, tell him [Page 61]that Vriah is slaine; as if he had said, that will salve up all; he thought the King will thinke he is true in the great matter, therefore I will passe by the lesser; that the King might see he was officious to him in that.

So in Zedechiah, that he might shew his officiousnesse to him that he knew hated Micaiah, he strikes him upon the face. Was it not just with God according to the Prophesie of Micaiah, that he should runne into a cham­ber to hide himselfe, and finde no security?

So those that were so officious to Nebuchadnezzar to throw the three children into the fire, it was just with God that the flame should licke them in, and consume them. St. Austen in one of his Sermons de tempore, hath a conceit that those children that called Elisha Bald-pate, were set on by their parents; and if it were so, it was just with God that those that were set on by their parents should be punished. So if Nicephorus say true, it was just that Herodias daughter should dye as shee did; hee saith that she slipped into the Ice, and the Ice closed and cut off her head: Being an instrument of so foule an act, it was just with God that she should suffer. It is just indeed that the instruments should suffer as well as the principall upon this ground: For many a wickednesse would finde its owne grave, if there were not some instruments offici­ous for feare, or favour, or gaine, to execute those purpo­ses. The lust of David might have easily beene swaged perhaps if his servants had not beene so ready to fetch Bathsheba. And those high Priests had not so soone wreaked their malice upon Christ, if Iudas had not been so ready to betray Christ. So that because instruments are so ready to being forth wickednesse, that else would perish, and come to nothing; it is just with [Page 62]God that the instruments should suffer.

For the Use of it. In the name of God let us all fear to serve any other whosoever that hath power over us in regard of sinne, let them be what they will; if consci­ence tell us it is unlawfull, take heed we serve them not in it: For it will not serve another day for Doeg to say, Saul bid me fall upon those that wore linnen Ephods. It will not serve the Task masters of Pharaoh to say, He en­joyned us to lay great burdens upon the Israelites. It will not serve Absaloms servants to say, Our master commanded us to kill Amnon. It will not serve Herodias daughter to say, My mother bid me aske Iohn Baptists head in a platter. O no, Beloved, father and mother, and master, and Prince, and all, must be obeyed in the Lord, as the A­postle saith, and no further. If therefore we shall wave God, and his Commandements to serve them in ill, we draw upon us judgements in this world, and in the world to come. And how many can you remember, perhaps in your experience, that have cursed the time that ever they were instruments to others sinnes? Some that have beene base Panders and procurers in furthering others lusts. Some that have made a trade of wicked wayes, but many times have beene ingenious, in whom there have beene some seeds of good left, that have cursed the time that ever they officiated for other people in wic­kednesse.

Not only out of sense of neglect of those that have imployed them (though that have been just with God, and it hath often fallen out that they have beene shaken off that have been instruments to others; and when they have been troubled in conscience, they have been shaken off as Iudas was by the Pharisees, not only thus) but in [Page 63]the apprehension of the judgements of God, before whom all must appeare; they know that every man must stand upon his owne bottome; and the master shall not then answer for the servant, or the servant for the master. The servant shall then looke on his master, and behold him that is ingaged in the same wickednesse; saith Austen not as a patron for his cause, but as a companion in his pu­nishment: for it is the speech of old Ely, that is truth it selfe, If a man sin against his brother the judge shall judge it: but if he sinne against God who shall plead for him? Master, and father, and mother, and all to whom thou art tyed by strict relation, that have used their power to command thee to sinne, they cannot keepe thee from judgement then; thou must answer for thy selfe, and receive according to that thou hast done, whether it be good or evill. Therefore I commend to you the resolution of Ioseph, that when his mistris solicited him to evill, he said, How shall I doe this great wickednesse and sinne against God? As if he had said, I may content thee, and thou maiest thinke that I doe the part of a good servant to give thee satisfaction in this; but how shall I answer God, and my conscience? I may not doe that that I may not doe with the preservation of my peace, and the salvation of my soule. So much for that, Pharaohs servants were punished. I goe on.

For so the word signifieth, and so it is used, Exod. 12. The Septua­gint hath it, into thy pastrie. And here there is another aggravation of the judgement, a fearfull one. Before God disabled this people in regard of their drinke, for he turned their water into blood, that they could not [Page 64]drinke of the river without noy somnesse and danger too; for blood is no congruous drink for mans body. Before he deprived them of their rest: for how could they rest when the frogs skipped upon them in their beds, and fil­led their chambers, and crept there? So now he disables them in regard of their diet; that though they had pro­vided food, and made it into dough, yet there should be frogs in it, and in their pastrie, and in their troughs; nay they should goe into their ovens, to consume, at least to defile. As Iosephus saith, every thing, bread and meat had frogs. Nay in their drinke too, they did not only eat, but drinke frogs. Nothing but filth, and noysomnes, there was nothing to invite them to eating but defile­ment. So now see here a fearfull aggravation. Thirst before had like to have killed them, and want of rest, and now want of food; as if God meant to sterve them. Observe, I beseech you, ‘How able God is for the sinnes of men to disable those Pulchra natura, those common supports, and stayes of humane nature.’ He can prevent us in taking food, though it be ready; he can send such judgements in it that we shall not bee able to take it: if we provoke God there shall be frogs in our dough, and in our dish, that that shall make us justly di­staste it, that we shall be afraid to eat it. That the Lord threatneth in Deut. 28. You shall be plagued in your basket, and in your store, in your dough. In those things that are serviceable for sustentation. Sometimes God makes things that they are not eatable, though of themselves they be provided for nourishment. Sometimes, though of themselves they be eatable, yet there shall come a loathing and fastidiousnesse upon the sight of it. And [Page 65]when it is taken into the body, God sometimes restrains the worke, and operation of it that it shall not nourish. For as in the creation God infused a quality and faculty into the creature; so in the exercise of it, God is able to dispend them. If God inlarge not himself, and give a word of blessing, those creatures will not doe that that we would have them. It is admirable to thinke how many wayes the Lord can prevent the use of the creature that that should sustain us in the way of food.

Sometimes he prevents men from having food by unseasonable weather that they cannot sow their seed.

Sometimes if they sow their seed, God suffers it to rot under the clods that it comes not up.

If it come up, and be in the blade, God smites it with mildew, and nips it with untimely frosts. If it be in the eare, God hath other judgements for it. If the time of reaping come, the weather may be so unseasonable that it cannot be got in. If it be carried into the barne, God can make it mould in the mow. If it be threshed in the floore, God hath judgements for it there. If it be ground in the Mill, and brought to be bread (as it was here) the frogs shall be in the trough, that they cannot eat their bread unlesse they will eat frogs with their dough. Nay further, if it be baked, and taken into the bodies of men, yet God reserves the power of making it nourishable to himselfe, It is he that gives the staffe of bread; bread is the staffe of our strength: but bread it hath a staffe, that is the word of Gods blessing; as Christ saith to Satan, Man liveth not by bread alone, but by every word that pro­ceedeth out of the mouth of God. That is it that gives it soule, and life, and makes it nourishable. If God restrain this, Pharaohs seven leane kine may eat up the seven fat [Page 66]ones, and not be the fatter. As a man that hath the Boule­mia, a dog-like appetite, he may eat, and eat, and is not the fatter. As one in the Poet, that the more he eat, the more he might. Gods blessing upon food, that must be taken in to make it beneficiall.

To make use of this: you see God prevented them, though they had dough, and provision they cannot eat it. God hath this power over the creatures to prevent us al­together, or else in making use of it.

What is the reason that we first aske leave for the use of Gods creatures, and beg a blessing? There is great reason that when we come to take the creatures of God we should call upon him, and invocate his name for a blessing, that he would sanctifie them: for if it bee the provision of the King, such as was for the captive chil­dren, it will not nourish without Gods blessing.

This hath beene the practice of holy people in all times. Samuel blessed for the people; they did not eat till he had blessed, 1 Sam. 9.13. So it was with our Bles­sed Lord himselfe, he never eat before he gave thankes; and Paul in a great tempest at sea, Act. 27. hee brings them together, and defires them to take meat, but they did not touch it before he gave thankes. Plutarch saith, that the Heathen did it. And the Turkes now are obser­vant of giving thanks. Tertullian in his Apologie for the Christians, shewing the course that Christians used in their feasts, and [...]ting of their meat; they never sate downe to the table before prayer was made to God that he would sanctifie the creatures.

Secondly, as it is meet that we should aske Gods bles­sing; so when we have found that they nourish us, and our spirits are refreshed and enlivened, and quickned by [Page 67]them, and we are made more nimble, and agile for im­ployments; then we have reason to give God thankes, to returne thankes. When thou hast eaten, and art full, remember (saith Moses) the Lord thy God; thou shalt blesse him, Deut. 8.12. And as it is said of Christ, after they had eaten their supper, they sang a Psalme before they went out of the roome, Mat. 26. And Athanasius speakes of some people that were wont as soone as ever they had done supper or dinner, to turne themselves upon their knees to give God thankes. The Pharisees were so strict this way, when a Pharisee had forgot to give God thanks at table, though he were in the field, he must re­turne to the place where he had eaten to doe it.

And he is no lesse then an Atheist that habitually o­mits the giving of thanks to God. I will not say, but a man may forget it, and against his purpose; but if it be ha­bituall to sit downe, and rise without giving thanks, he is a brute beast; and let him looke, and he may expect the next time he eats to have a frog in his dish, that is, to have some judgement. For the Lord will not indure such wretches.

Lastly, since sinne lets the judgements of God loose, especially in this particular of restraining a blessing upon the creatures. Take heed of grosse sinnes; those that the Father calls fearfull pressures, such as waste consci­ence, and so provoke God not only to cut us short in that which is superfluous, but to maime us, and lame us in necessaries; in food that is the support of this taber­nacle, without which it cannot stand, more then the lampe can continue without the supply of oyle.

And because it may be the wickednesse of this people in gluttony of meat caused this judgement upon them; [Page 68]for they were given to that; and because in experience God restraines men of their meat for that; take heed of gluttony. I confesse at this day intemperance in drun­kennesse is now more then that of eating, and the more generall sinne; but intemperance of eating is of too great a breadth, and as great a sin as the other. And judge you now how many thousands there bee in the world, that eat above their meanes and ability. Though they pinch their backs their dainty tooth must be satisfied. I read of old that they were wont to feast openly in the streets. If it were so with us, there would be many ob­served to spend that that they had reason to spare.

Againe, how many thousands are there, that though they eat not above their ability, yet above their condi­tion and calling? for nothing will please them but rari­ties, such as are congruous for Kings, meane men must have. All their pretence is, they are able to doe it, what of that? I tell thee, and I tell thee as a Minister of God, that the rule of our apparrell, and our meat, it is not our ability, but next to Gods word; it must be thy calling, and estate thou art in: That is not lawfull for a meane man, that is for a noble man; this would bring attaxie and confusion into the world, and blend those things that God hath digested so sweetly.

Againe, for the manner, how many thousands eat un­justly? I meane are content to eat well, and to lye soft, and in the meane time never pay their debts? They are so far from that that the Apostle speakes of eating their owne bread, that other mens goods must furnish their tables.

How many eat unseasonably? That is, when the Church is under persecution, and judgements are upon [Page 69]them, and the places they are in, they are most prone to feast; a fearfull sinne, God said it should not be purged from some till they dyed, Isay 22.

How many eat uncharitably? without respect to the poore; That stretch themselves upon their beds of Ivory, and are not touched with the afflictions of Ioseph. So the rich man in the Gospell, he fared deliciously every day, and did not respect the poor man at his gate, though he asked but a crum.

How many eat immoderately? I may say as Austen saith of them, They eat not daily bread; but as much at one time as is fit for them for three or foure meales, what a fearfull thing is this?

Nay, Beloved, how many are there in the world that eat impiously? that not only disable themselves from the workes of their ordinary calling; but from the performance of any act of Religion towards God; as if there were no God to serve but their bellies. They are farre from the practice of the Primitive Christians, as Tertullian saith in the former place, that did alway eat so as that they remembred that God was to be worshipped. They would not for all the world indispose themselves in regard of those holy performances.

Is there any of you that heare me, that can deny this to be a truth? I know you confesse it is a truth; I know your righteous soules grieve that there is such just cause of complaint; and I know you feare the harvest that this feed will bring out. What was the sin of the old world? was not this one among the rest? Mat. 24. they ate and dranke as brute beasts; and did not God bring a deluge upon them? What was the sinne of Sodome? was not one of them fulnesse of bread? and did not God bring [Page 70]a fiery showre from heaven and burne them? What was the sinne of Esau? was it not gluttony, when for a morsell of meat he sold his birthright; and so after was deprived of the blessing? he was prophane, as it is Heb. 12. And what was the sinne of the Israelites? among o­thers this, they lusted, and were gluttons, therefore when the meat was in their month, wrath fell on them. And doth not wise Solomon threaten men that are gluttons in their diet, as well as those that are drunkards, that they shall come to rags and poverty? All this is true.

And what, do we thinke to gather grapes from thorns, or figs from thistles? or are we conceited as some that Austen speaks of in his time, that God punished the mur­thers of Troy, but loved those of Rome? That God pu­nished the distempers of former times, but will not now? That there shall be no fregs in our dishes, though Pha­raoh had them? Is not he the same God? and our sinnes as foule as theirs? and doe they not provoke God to wrath? Wee have found it by some experience, if we goe backe a little way. What spued out those Abbey­lubbers, but gluttony? What hath beene the ruine of many great families, but this? What was the cause that God punished us the last yeare with famine? Many sins we have, but I cannot ascribe it to any more properly, then to gluttony; God punisheth such licentiousnesse with penury, and scarcity. And if we goe on, and pro­voke God as we have hitherto; God will plague us in our basket, and in our store, and that that before was but a rod, he can whip us with scorpions.

God be thanked, though we had it deare, we had it for money; but God will cause the earth to denie her strength that it shall not be to be had; & then we may eat [Page 71]our flesh for bread, and our bowells shall sound as a shalme. And this may be the cause of the plague, for famine and the plague goe together.

Thus the Lord can curse us in our basket and in our store, and send frogs into our kneading troughs, and into our chambers. Therefore in the fear of God, let us be asha­med of our former intemperance, and let us now labour to honour God. I bridle not men up to necessity only; Religion gives a faire way as any reasonable man in the world can desire: but take heed that we dishonour not God, abuse them not; if we doe, penury will be the re­ward of abused plenty.

IN this fourth Verse, there is yet a further amplification of the judgement. These frogs should not onely bee in the high waies, but in the houses; not only in the common roomes, but in the bedcham­bers. And they should not stay here neither, but should crawle upon the bodies of men, they should get up upon them, and there should be no possibility to brush them off. Galerius upon this place, observes, That the Egypti­ans [Page 73]were punished in this plague upon all the five senses. The sight was punished, that was offended with the mul­titude, with the greatnesse, with the hideous forme and colour of these frogs. Their hearing was offended with the croaking of them; for it was but harsh musicke to dainty eares. Their smell was offended with the stench of them. Their taste was offended that they came into their troughs, the places of their dough; and so hindred them of the food that was provided for their nourish­ment.

And for their feeling, that certainly was exercised, for not only he, but Tostatus upon the place, saith, That many of these frogs were poysonfull, such as we call toads, and they afflicted, and oppressed the Egyptians when they lighted on them. But I stand not upon this, but content my selfe with the words of the Text: ‘They shall come up, and crawle upon thee, and upon thy servants.’ So that thou shalt not rid thy selfe of this annoyance, What! in their meat, and drinke, and upon their bodies! Then observe with me, Beloved: ‘God can lay judgements upon people, that shall not be more painfull, and troublesome, then odious, loath­some, and noysome.’ This you shall see in sundry respects: That of Iob, Iob 7.5. he complaines that his skin was broken, and he was become loathsome. I will not follow Pineds the Jesuit, that reckons up scores of diseases that this poore man was afflicted with, and all of them as the Physitian speakes, of the worst kinde and quality. The Scripture saith enough, and tells us, that he was stricken with boyles from the top of the head, to the sole of the foot; and [Page 74]was faine to retire himselfe from the company of men, and to sit upon a heap of ashes, that they might receive the corruption from his wounds, and to get a piece of a potsheard to scrape himselfe with, Iob 2.7.8. Such a noysome disease had David whatsoever it was as hee complaines, Psal. 38.7. Thou hast filled my loynes with a loathsome disease. The Septuagint and the Latine transla­tion read it, Thou hast filled my loynes with delusion, and mocking; but the Chalde paraphrase renders it bet­ter, Thou hast filled me with burning paine, and noy­some: So the Hebrew word there used will beare it out, which comes from a word to roast a thing, and it signifies to be made vile. So that it seems it was a bur­ning furious disease, and that also that made him odious, and loathsome to the people, and to himselfe a burthen.

What a loathsome judgement did the Lord send upon Iehoram, 2 Chron. 21. ult. by which he rotted as it were piece-meale! he was wondrously afflicted, and troubled, and tormented; and the Text saith there, Ragelat bele Kemdar, he departed without being desired. Some understand it, he was so wicked that every body desired his death, he went away, and was not missed, every one was glad: But it may be understood also, he was so loathsome by his disease, that people were-glad he was gone, he was so troublesome, and he tooke no pleasure in himselfe by the noysomenesse of his disease. In 2 Macab. 9.9. we read of Antiochus, a great persecuter of Gods people; God smote him with a loathsome, noy­some judgement, having received a bruise by a fall from his chariot; for very torment and paine (saith the Text) his flesh fell piece meale from him; and the stench of him was grievous to the whole Army; every [Page 75]one wished him gone, he was such a trouble to them.

And was it not a noysome, loathsome judgement that was sent upon Herod, to be eaten up of wormes? Act. 12.23. Iosephus saith, That the Great Herod the Askalonite, was eaten up of wormes also. But after him it is certaine that Maximinus, as Eusebius tells us, had a fearfull, loath­some disease upon him, and he sent out a filthy smell; he saith he was a fearfull spectacle to looke upon. Nay, the very Physitians, saith the Story, that came neare him, were killed with the stench of his infirmity.

So we read of Scilla, that he had a loathsome fearfull judgement sent upon him. And Pliny in his Naturall history saith, that he died a more grievous death then ever he inflicted upon any other. And was it not an o­dious, loathsome judgement that was sent upon Arrius that scoured out his bowells upon the stoole. So Eva­grius speakes of Montanus, that he had his tongue rotted in his mouth, and he dyed miserably. I could reckon more examples, but these are sufficient in the proofe of this.

I would not be mistaken, because I gathered this from Gods judgement upon Pharaoh in sending the loath­some frogs. I would not have it thought that every one that hath a loathsome disease is like Pharach, that he must of necessity be prophane and wicked: For in the examples before recited, we may finde David had a loathsome disease, yet he was a man after Gods owne heart. Iob had a fearfull disease, he was full of blaines, and sores, and boyles, yet God gave him a great testimony for his piety and justice, above all the men of the East. I could adde Lazarus that was highly in the favour of God, yet he was full of sores. And certainly Solomen saith, Eccl. 9 [Page 76] All these shall fall alike to good, and badmen, we cannot determine of affection, or disaffection; I meane of the spe­ciall love or hatred of God by these outward things. Though the Church of Rome, and Bellarmine goe too farre; for he makes the end and calamities that light upon opposers of the truth, to be a necessary argument of the Church; a true note of it. To that purpose, he reckons strange judgements to fall on Calvin and Luther, fearfull loathsome diseases. So upon Zuinglius and Oecolampa­dius; that he hath from Balsicke and others, that have not more lines then lies, rayling Pharaoh like. We could answer them in their own weapons if we were disposed, and tell them of some Popes. One saith of Boniface the seventh, that he ended his life very filthily. And Iohn Stella saith of Boniface the eight, he entred as a Fox, he reigned like a Lion, and dyed as a Dog. We could tell them of Iohn thirteenth, and some say the fourteenth, that was slaine in the act of adultery by the immediate hand of God. And of Alexius that dyed by the same potion of poyson he had provided for another. Of Dresentius, Leotomus, Nehotman, and other persecuters that had fear­full ends. We stand not upon this, because there is no argument convincing to be drawne from the calamity of a man to shew his goodnesse or badnesse. But that that I intend is, that God oft-times sends not only trouble­some, but noysome judgements; as we see here upon Pharaoh.

The use of it, as David saith, Psal. 4. Standin awe and sinne not. God is the same God, His hand is not shortned. He can inflict a judgement upon thee whosoever thou art, that besides the paine of it, shall make thee abhorre thy sustenance. The very smell, nay the sight of it; nay [Page 77]the hearing and sound of it: And not only so, but he can make thee so loathsome, that even people that should tender their attendance shall be afraid to come near thee. How loathsome a disease is that, even that is ordinary, the small pox in the extremity? And for that other dis­ease that carries the name, that a man should not mention without horror and loathing, what a loathsome disease it is, and how odious it makes people! those that are of honest and faire condition are afraid to eat or drinke with them. So, I have knowne some that have been afflicted with sores, and boyles, and ruptures, that they have been a griefe to others, and a burthen to themselves. There­fore I say, Stand in awe and feare; for the Lord can doe what he hath done: he can set ravenous beasts on us to teare us; he can make frogs and toads crawle on us; hee can make fiery diseases possesse us; he can bring it home to us in a fearfull way if we rebell. Therefore let us la­bour to serve him, and to doe him honour, and evermore to praise him, not only in word but in worke for feare of an uncomfortable blow: For it is a fearfull thing to fall into the hands of God. So much for that.

Now this judgement was denounced; Pharaoh might have conceived a thought, the frogs shall come upon me, but I have somewhat to helpe my selfe by; my people, and my servants about me, I hope will keepe my person free. The Lord takes away that poore hold, and disableth him in that he thought of; they shall not only be upon himselfe, but upon his servants; that they should be so far from from helping him, that they should not helpe themselves. The observation is; that [Page 78] ‘When God smites to some purpose he can make a man helplesse that all succour in the world shall faile.’ Let him cast upon what hope he will, and nourish expe­ctation of this, and that help; when adversity comes, the judgement of God shall have a full blow.

We have read of some famines wherein one neigh­bour hath not beene able to helpe another, all of them have beene so generally troubled by that fearfull cala­mity, and vexed by it, that a man could not give his neighbour bread without being unnaturall to himselfe, and unmercifull to his family. When the Sword hath forradged a place, the party that should secure his wife and children hath beene wounded, and not able to helpe them. And so in regard of the plague, when it hath en­tred into some families, and allowed no quarter at all, but hath stricken all downe that not one hath beene able to helpe another: God hath stricken some men with such diseases that the whole Colledge of Physitians were ne­ver able to give them a minute of ease. Nay, it may be the Physitian himselfe hath beene so smitten that he nee­ded as much helpe as his patient. This is ordinary: I will not stand further upon the proofe.

The Use concernes us a little; that is, that we never cast our selves upon any earthly helpes without God, let them seeme as firme as they will, and able to sustaine us; let us never cast our selves on them without God; they will prove as clouds without raine, as wells without wa­ter; they will prove miserable comforters. They will be to us as the King of Israel was to the woman in the siege of Samaria, when she complayned of the fearful­nesse of the famine: O (saith he) if God doe not help, how shall I help? Let the Philistins trust in Goliah, when the [Page 79]time comes he shall not be able to save himselfe. Let them delight in Dagon, he shall be so far from secuting them, that he shall be broken in peeces by a fall before the Arke. The high Priests tell the Souldiers, if they will tell a lie for them, and officiate in that kinde for them, they will beare them harmlesse; the day of affliction will come, that they shall not be able to helpe them­selves. Nay, David disableth the very trust in Princes, Psal. 146. Trust not in Princes, or any son of man, for vaine is their helpe. Isay 20. the three last verses. It seemes the people of Israel were confident, when they had an adversay came, and threatned them with the Babylonian forces, they sent to the Ethiopians for helpe; they did not greatly care what that great man could doe. Saith the Lord, Goe and tell them the King of Caldea shall take Egypt prisoner, and the Ethiopian captive; so they shall be ashamed of Ethiopia their rejoycing, and Egypt their glory. And then they shall say, Loe this was our expectation, and how shall we escape? As if they had said, these people are not able to helpe themselves; they are made a prey to the devourer, and how shall they be able to secure us.

Therefore I say againe, Take heed of trusting in the arme of flesh. We are but too apt to doe it. We think if such an adversary should come, we would doe this; and that this friend, and that money, and policie shall doe us good; and when the time of calamity comes, we are as men that put into a Bay in a tempest; we think we are safe, and before we are aware, we are upon a rocke; and they finde not a haven, and a faire station; but mat­ter of woe and lamentation.

There be certaine helpes in the world, saith a Father, by which we are more weakned then confirmed; that [Page 80]prove as the reed of Egypt. And to presse it on; then we must not cast our selves upon vaine hopes of another world. If in judgements temporall, God can disable a mans friends and acquaintance; and his owne thoughts perhaps shall not relieve him, but he shall have a distur­bed conscience; what shall he doe when he appeares before the tribunall of God? Let him then call to fa­ther, or mother, or friends, he shall stand naked before that judgement; and whatsoever plea he hath before thought of to subterfuge the judgement, they shall be as fig leaves, they shall not cure or cover him.

Therefore get Gods protection by well-doing, and get into his favour by a godly life; and then though fa­ther, and friends forsake thee, he will take thee up, and be a sure protection to his people in the time of adver­sity. So much for that.

There is a further aggravation of this judgement; that is, from the newnesse and the strangenesse of it. Though I finde in stories that this judgement of frogs was after inflicted upon the world. As Pliny tells us of a Towne that was unpeopled in France formerly by frogs: And Paulus Orosius saith, that the people of the City Abdera were so molested by frogs, that they were faine to intreat Cassander the King of Maceden to get them another place to inhabit. And Athenius tells us a strange story like this: he saith, in Onia, in Barbania, there fell a raine of frogs, and filled the high wayes so abundantly, that peo­ple could not step besides them; and for a time they shut their doores that they might be quiet, but it would not doe, the frogs came into their baking troughs, into their meat and drinke, and molested and infested every part. And not only so; but they crawled upon their [Page 81]bodies, and were so noxious to them, that they determi­ned to leave their Countrie. Now I say though after­ward God sent his judgement, yet for ought I know, this judgement of frogs was the first that ever was laid upon the world in that kinde. And this added to the terrour of it: For to suffer new terrours is a great aggravation of any judgement.

Isay 64.4. When thou diddest terrible things that wee looked not for, then thou camest downe. They were terrible things indeed, that they never looked for, or dreamed of, or heard of in former times, those terrible things. So in Micah 5.15. The Lord saith, he will execute judgement upon the heathen in such a manner as was never heard of. Dan. 12.1. He speaks of troubles, and such as there ne­ver was since there was a Nation to that time. These strange unheard of judgements, uncouth punishments, adde much to the terrour of the plague. Doe you thinke it was not fearfull to those of the old world, to see it raine forty dayes together, and not to cease till the very Arke mounted? And to those of Sodome to see it raine fire, who had ever heard of it before? And marke that in Num. 16. when Moses would aggravate the judgement that God meant to send upon Corah, saith he, If these men dye the common death, or if they be visited with the common visitation of all men, thinke as you will; but if God make a new thing, and cause the earth to open, and swallow them quicke in the pit, then say they have pro­voked God to some purpose. A new, strange, and not a common visitation, and death; for that was never heard of before, that the earth should cleave and swallow them into hell. These judgements that were laid upon Egypt, were made patternes for after times, I will punish you after [Page 82]the way of Egypt. So that it seems that the Egyptians were the first instances of those great calamities; God begun with them in this way, they were the first.

So, in this case it falls out, as in examples of good, so in the punishment of evill. We say the way to heaven is short by example, though it be long by precept. The reason is this; because when a man is commanded to doe a thing, and is told that another doth it before him, he is comforted, he perswades himselfe it is in his factivi­ty, because another hath done it: so in the punishment of sinne, if it be somewhat that another hath suffered be­fore, it is some comfort. If it be such a thing that never any suffered, that a man can say that truly that Iob spake passionately, that God had made him a Butt, for such re­markable judgements as never were before: This is a great aggravation.

Now you must know, that these strange, extraordinary judgements are for foule and extraordinary sinnes; for when men will exceed their scantling, and transcend in iniquity; the Lord will make his plagues wonderfull. In Deut. 28. And there are strange punishments to the workers of iniquity, Iob 31. Wondrous strange plagues to those that have new sins.

For the Use of it; it may satisfie us to the full, for those judgements that God brings upon the world in these last times. Wee still say that there are diseases growne among us that we have not heard of before; sure I am they put the Physitians past their bookes many times: let us not wonder at this; for Affrica is not more fertile of monsters, then these our times are fruitfull in iniquity; I, and in new sinnes.

I dare appeale to your owne observation what new [Page 83]strange oaths have beene minted of later times that our forefathers never heard of? the foulest blasphemies a­gainst heaven not to be mentioned. What new strange wayes of epicurianisme and gluttony? how wity is that sinne in this age, as if the spirit of Sardanapalus were in men; who when he was satiated with all that was in use, gave encouragement to any man by a crier to invent new? I dare be bold to say, that god, the belly, was ne­ver served with such uncouth service as now. What strange wayes of drinking, that were never heard of in the time of our forefathers? the dayes then were more modest, and free from that foule, abominable corruption. What strange unknown fashions in apparrell! how pro­digious is this last age growne in that? A man can as soone make the Moone a coat, as finde people a moneth in one dressing. It is fearfull to consider the a­bominable luxury. And for fraud, and cheating, and tricks of legerdemaine, they are fresh and new, and fre­quent every day; that the vigilancie of all authority, and the warinesse of all lawes are not able to prevent them. He is accounted but a foole and a sot that hath not a trick more then ever yet was practised.

O, Beloved! hath not God then a just controversie with his people? If the Lord draw out judgements that were never heard of before, and make us signes and wonders to the world, and an astonishment to all adjacent Nations, may we not justifie his proceedings? If wee exceed our forefathers sinnes, what wonder is it, if wee feele judgements that they were never sensible of? If we be inventers of the evill of sinne, Rom. 1. what won­der is it, if the Lord deale with us as he did with the Gen­tiles, to give us up to a reprobate sense, to desperate hard­nesse, [Page 84]that after we have committed sinne with greedi­nesse, we may be made a by word to all Nations?

But before I leave this denunciation of the judgement, I cannot but acquaint you with the mysticall significati­on that divers of the Fathers have of this judgement of frogs.

Origen saith, The frogs here, signifie lascivious vaine Poets: saith he, a frog is of no profit, he gives offence with his croaking, and with his filth: so saith he, It is with the Poets, they are as frogs, they have no good­nesse: the lascivious Poets in their libidinous discourses, and their fables, that tend to nothing but to corrupt un­stable men: Yet to see how many people are taken with them (saith he) how they sucke this poyson, and drinke these puddles with the neglect of those living waters.

And Rupertus goes further: They be frogs that croke dishonour to God when they attribute a deity and divi­nity to Iupiter and Venus, and those that were mortall men, and make as many as their owne fancie thinks fit, using the fecundity of their understandings this way: Yet these people (saith he) as frogs, creep into the favour of great persons, as appeares in the story, they are made much of by the great Emperours of the world: but saith he, though they delight in them for the present, they in­fuse a great deale of poyson, more then ever they could be cured of.

St. Austen, and with him Prosper; they understand mystically by these frogs, Philosophers, that were wed­ded only to naturall knowledge. These are they, saith Austen, that have a sound of words, but not true wis­dome: saith he, sometimes they croke out filthy blasphe­my against God. He is not utterly against Philosopy, [Page 85]nor no wise man ever would: for as it may be as Hagar against Sara; if it grow petulent and sawcie as she did, out goes the handmaid. So this Heathen, having her nailes pared, and her haire cut, she may be a wife for an Israe­lite. He is against vaine Philosophy (as Paul speaks) those things that are contrary to truth; when they would make it impossible for any thing to be made of nothing, against the creation of the world: when they deny that severall species can be united in one subject, against the incarna­tion of Christ: when they deny that there can be any returne from a privation to a habit, against the resurrecti­on: These are crokings and distastefull to Christian eares.

The same Father saith further: These croking frogs set forth Hereticks; and in Rev. 16.13. the Spirit of God calls them frogs that creep out of the mouth of the Beast, the false Prophet, and the Dragon. And these runne up and downe, and crawle upon people, and doe a great deale of prejudice. And he might well put them after Philosophers: for Tertullian saith, Philosophers are the Patriarchs of Hereticks. And he saith elsewhere, when they cannot flye of themselves, then they take shelter a­mong the bushes of Aristotle. These Hereticks are as frogs, filthy, creeping up and downe, and creeping over places, even into the chambers of Princes: as may appear to you in the Arrians that made themselves so firme in the Emperour Constantius. That is the tricke of them to make themselves great with great persons. It is said of Constantius sister Constantine, she commended one of them to him. They get into the chambers of Princes. We need not have these croking frogs in these dayes, with their Jesuiticall spirits: If Princes would be [Page 86]more cautelous of them, it would be more for their peace.

Gregory Nycene, in the life of Moses, saith, That the frogs are voluptuous persons, that are given up to all wan­ton luxury that is carnall: For, saith he, thinke of a libi­dinous licentious life, and then thinke of the frogs of Egypt; for that same licentiousnesse growes from a filthy heart; so these frogs from the slime of Egypt. And as it was with those frogs, so it is with these; they possesse all places. In the street take a voluptuous man, and you shall discover him by his publicke carriage. Follow him to his house, he is voluptuous in his meat; as these frogs came into the baking-troughs. Follow him into his bed­chamber, he is wicked there. Follow him to his closet, the greatest privacie, still there are signes of voluptuous­nesse. And he begins to complaine, how full that time was of these frogs.

His complaint fits our times: It is a fearfull thing; the filthy frogs of covetousnesse, base, sordid covetousnesse; of excesse, and of distemper, of lust, and licentiousnesse, that may be followed by their slime from the places they passe. These are fearfull, and those that expose the land to the curse of God. Take heed of these; separate your selves from this uncleannesse: in such impure hearts God will not dwell. They may taste of his vengeance, but shall never taste of his favour till they have purged out this filthy corruption. So I have done wholly with the denunciation of the judgement.

Now I come to the execution of it, and in the transi­tion to it (because I cannot enter on it at this time.) It will be demanded what effect the denunciation of this judgement had with Pharaoh? There is nothing said, the [Page 87]judgement is denounced, and is presently executed; what effect had it?

The speedy execution of it, tells us what effect it had: For surely Pharaoh was not a whit wounded, his wicked heart continued obdurate, and impenitent. It is like e­nough, he conceived that this was but a scar-crow; and he thought it a poore spirit, and a base disposition, to yeeld to words; he would not appeare to be pusillani­mous to be frighted with words, therefore he stands it out. Observe: ‘The wicked disposition of prophane persons; they will ne­ver feare, till they feele.’ Pharaoh, all the words would doe no good, he was fearlesse till he feels. Thus it was with the old world, Mat. 24. Christ saith, They did eat and drinke, and were merry, and knew nothing till the flood came. Blessed Lord, did they know nothing? Had not Noah, that preacher of righteousnesse, told them by word of mouth? Had he not preached in making the Arke? For, saith Basile of Selu­cia, it was a preaching, and every knock was an urging of that point; did they not know? without doubt they did. How is it said, They knew not? Chrysostome saith, he sheweth their insensiblenesse, and security, when hee saith, They knew not: and he saith, They were taken with a kinde of drunkennesse in their sinnes: As a man that sleeps upon a Mast, knows not that he is in danger. So it was with them: judgement was at the doore, yet they knew nothing till Noah entred into the Arke.

So those of Sodome, were in the same predicament; Lot told them, and bid them feare: It would not be; and as judgement drew nearer, he was more fervent in his exhortation; all would not doe, he seemed to his owne [Page 88]sons as if he had mocked, Gen. 19. for they thought with themselves, what newes is this? Fire from heaven! Why shall not to morrow be as to day? Who ever saw it raine fire? or if it doe, must this valley burne alone, and none else? What ground is there for this?

Thus God layes out the humour of wicked men, Deut. 29.19. He that heares the curses of this booke, and saith I shall have peace, though I continue stiffenecked, &c. This is the very conceit that a wicked man hath, he may goe on in his sinnes; he needs not feare the judgement to come, he shall have peace, though he continue stiffenecked. Was not this the humour of Achab? did not Micaiah tell him of the dissipation of his Army? Nay did he not plainly say, If he returned in peace, the Lord had not spo­ken by him? yet he pursued his resolution, and went on in his way; he would not feare till he felt, 1 King. 22. Marke, in Isay 5.19. The Lord brings wicked men, say­ing, Make haste, let him hasten his worke that we may see it. A wicked, prophane speech as ever came from the mouth of man. They mocked the judgement that God had told them of. Doth God say he will bring judge­ments, let him make haste, we would faine see it: these are but words, we would faine see deeds. Thus wicked men hasten to their ruine. So, in Ieremy, they tell the Prophet flatly hee lies, when hee said, The King of Chalde shall come and take Ierusalem; they would not be perswaded till they felt it. So in Ezek. 12.22. There was a Proverb growne in Israel, Every vision faileth. As if they had said, Shall we give heed to the dreams of the Prophets? They say they have had visions, but all fail, there are none come to passe; they would not believe them. And what better were those mockers in Peter; [Page 89]they mocked, and said, Where is the promise of his com­ming? As if they should say; We will not give over our pleasures, and the prosecuting of our sinfull lusts; we will take time while we may, and crowne our heads with rose buds, and make as much of our selves as wee can; for, for ought we see all things are in a stay, there is nothing to come.

For the Use of this: I desire from my soule, that all of us, you, and I, and every one, would take heed above all, of security, of fearlessenesse of God. Our Blessed Saviour said long agoe, that it should be the sinne of the last times. As it was in the dayes of Noah, and of Lot, so shall it be in the day of the sonne of man. And they shall nourish their hearts as in the day of slaughter. And they shall have a conceit that judgement is far off, and that it shall not come at all; and so be given up to voluptuous­nesse, to commit sin with greedinesse.

I dare appeale, and let your consciences answer, and eccho the truth; have not we a thousand times told you of plague, and famine, and judgement great and small? Have we not rung in the eares of the blasphemer that the flying booke with curses would come into his house? Have we not rung in the eares of the bloody man, that he should not live out halfe his dayes, and that he should not dye a drie death? Have we not spoken loud enough over and over, to the licentious person, that that sinne would eat out his posterity, and consume his increase? Have wee not told you, that the oppressour should have his goods invaded by violence, and taken out of the mouthes of his children? Have we not told the curser that it should come into his bowels as water? Have we not told him that is excessive, that he should reap no­thing [Page 90]but shame, and dishonour, and beggery, the judge­ment of God, and untimely death? Have we not said all this? But with what successe? People persist in the same wayes, in the same impieties every day. Witnesse the renewing, and the improving of these sinnes. Some are as deafe Adders; or if they heare, they give us the hearing, and that is all; they are still in the same course of impiety. What is the ground of all? Security, fear­lessenesse of judgements; they thinke these things are bug-beares to fray children, those things that shall never take effect. These are the things that the Devill puts in­to the hearts of people to cousen them of their salva­tion.

O let us take heed: Let me tell you, and out of the truth of Gods Word, that men are never nearer judge­ment then when they are most secure, 1 Thess. 5.4. When they shall say, peace, peace, sudden destruction shall come. Chrysostomes observation is, when they shall say, peace, peace; he saith not that there is peace to them: For what peace as long as the whoredomes of Iezebel remaine? As Iehu said: But when they shall say peace, and all is in tran­quility. Those of Sodome, they had a faire morning that day they were consumed; but how soone were the hea­vens clouded with fire and brimstone! So likewise Belteshazer was in all his jollity, and his ruffe, with his con­cubines, and Princes quaffing in the vessels of the Tem­ple; in the height of that security, the hand-writing on the wall makes his knees knock together, and the joynts of his body loosed. So Nebuchadnezar his grandfather, when he was strouting upon his Babell, and bragged of his power, then God turnes him among the beasts. The people of Laish, when they were buried in security, the [Page 91]children of Dan fall upon them to destroy them. Amnon when his heart was merry with wine, little thought hee of any mischiefe; all on the sudden he was slaine. So Agag, O, saith he, the bitternesse of death is past now; there was no feare then of judgement as he thought: the next newes that he heard, the sword of Samuel was thrust into his bowels, 1 Sam. 7.

I might shew many instances that when men are most secure, God comes with his judgements, and hath taken them away. Therefore take heed of being fearlesse of the judgements of God. Beleeve what God hath said to us; and as we beleeve, so let it urge us to prepare, and if we be prepared, either we shall be hid in the evill day, or the affliction shall be so sanctified, that we shall finde honey in that Lion.

Another thing I would commend to your considera­tion, something of kin to this point in hand. Pharaoh holds out, God sends a message, it will not be, God now executes.

I shall not need to give instances of this, there are enow in Scripture. And there is great reason that God should doe it.

For if he should only content himselfe with words, his truth would be called in question, as if he had said that that he meant not to performe, if that word that he hath spoken shall not take effect.

Secondly, his Justice would be questioned that hee hates not sinne with that hatred that the world is perswa­ded of.

Thirdly, his Power would be questioned, that though he hate sin, and threaten it; yet he were not able to punish it.

Lastly, his Wisdome and Providence would be que­stioned; for it is not the part of a wise man, where there is desert for blowes, to content himselfe only with words; for this makes reproofe contemptible, and all speeches ridiculous, and turne againe upon him with dis­grace.

For the Use of it, it should teach us to justifie God in all his proceedings, ever give glory to God, whatsoever falls: for certainly God for the contempt of ordinary proceedings is faine to goe to a more severe reckoning with men: they justly deserve it: therefore God is to be justified.

Secondly, since God is so leasurely, and treatable in his pace to vengeance; Let us all make use of the delibe­rate proceedings of God: feare Gods word, and wee shall never feare his blowes, that is true. It is a speech of Chrysostome, to good purpose; Let a man feare Gods word, and he shall never need to feare those acts of ven­geance. Let them feare in Egypt, and Rome: let him feare and stand in awe that offends. If a man be carefull to lead a holy life, he need not be afraid, though the hills tumble into the sea, and the foundations of the earth be rased, he shall stand unappaled in the middest of all dangers. So that speech of Gregory, and it is good counsell that he gives, Let us feare when we heare, lest we come to feare when we feele, which is worst of all. For, beloved, it is hard to be put to the tutorage of that School-mistris, experience. If a man feare not till hee feele, then wrath will fall the heavier. The Wise man takes another course, Solomon saith, A wise man seeth the plague, and hideth himselfe; but a foole goeth on, and is punished, he will not be warned and admonished.

God comes to many men; nay to all by the dispensa­tion of his word, he tells us what is due to sinne; what he will inflict: he sometimes by lesse chastisements, as his lesser ordnance playes upon us: doth not God ex­pect profit by this? If we doe not he will inlarge punish­ments upon people, and so much more the blows shal be, because of the contempt of his gracious proceedings; and then men shall have no body to complaine of but them­selves, and curse the time a thousand fold that they did not obey the word of God, but would needs stand it out till it came to blowes, now the fearfull hand of God is fallen upon them. It was the complaint of Daniel, Dan. 9. We hearkned not to the voyce of thy Prophets, now therefore thy wrath is stretched upon us to the full: As he saith there.

Therefore my counsell shall be, to feare the word of God, and we shall not need to feare his judgements, tremble at his threatnings: Get the heart of Iosiah to melt when he read the Law of God, he had respect to the Word, that he trembled at his word, and was contrite in that manner, that he was deeply cast downe with the consideration of his menacies and threatnings. God will be mercifull to such a one, and he shall escape in the day of vengeance; whereas those that are refractory and contumacious, that care not for words till it come to blowes, they shall be sure to sucke the dregs of Gods vialls.

HAving spoken of the denunciation of this judgement, I come now to the second thing, The execution of it, which is laid downe in vers. 5.6. where there is,

First, the injunction.

And then the performance of that injunction.

The injunction verse 5. God said to Moses, say to Aaron, stretch forth thine hand with thy rod, &c.

The performance of this, verse 6. Aaron did so.

In the former of these, the injunction, God spake to Moses, say unto Aaron.

A man might say; Why did not Moses take the rod as well as Aaron?

There are divers reasons given why Moses did not doe it, but Aaron rather.

The Hebrewes, they, (according to their fabulous manner) say, it was not fit for Moses to smite the river; because he was preserved in the water when time was, as we read in the story, Exod. 2. when he floated in an arke of bulrushes, Pharaohs daughter tooke him up. Hee should have beene ungratefull to those streames to have smitten them with a plague that were the meanes of his preservation.

It is true, beloved, that gratitude works not only to­wards men, but toward the brute creatures, even to the place where, and instruments by which a man is benefi­ted; but this is no solid reason. Suppose Moses received never so much good there; thankfulnesse to the crea­ture would not beare him out in disobedience to the Creator.

Another saith, that Moses was not to doe it, because the Egyptians then would have beene perswaded that he had done it by sorcery, and so they would have beene lesse moved, and perswaded by it: They were so unjust that they conceived of Moses that he was a sorcerer. The truth is, that he had all the learning of the Egyptians, and it is likely that many of them used that Art; yet we know nothing of Moses, but that he was exercised in those sci­ences that were justifiable.

Againe, if this were the reason, Aaron might have [Page 96]beene suspected; for he lived among them a great age, and without doubt Pharaoh would have brought it out.

Calvin gives a third reason, God would not have Moses strike the streames, and bring the frogs, but Aaron; that Pharaoh, in regard of his pride and insolencie, might be handled more contemptibly. As if Moses would let him see that be would not trouble himselfe, but his ser­vant that was to officiate for him, he should doe it.

There is a fourth reason; God hath set downe an or­der; he gives Moses direction what to doe, and from him Moses directs Aaron, and he executes it. Therefore God having appointed and ordained it, he looks that eve­ry one should performe his office; and that shall be our observation: ‘When God hath distinguished men in severall places, and given them severall spheres to move in, he requires that they should walke in their places.’ It is said of the Tree, he shall bring forth his owne fruit. It is said of the Sunne Psal. 19. he rejoyceth like a Giant to run his owne course. And you shall finde Rom. 12.7. the Apostle chargeth the man that hath an office to attend it, to looke to his owne imployment without interlo­ping in another mans affaires. So in 1 Cor. 2.24. every man is charged to abide in the place that God hath set him in. That intimates, not only faithfulnesse and diligence, but wisdome and conscience, in a man to doe that that belongs to his place. So the Apostle, 1 Thess. 3.11. wish­eth every man to doe his owne businesse.

In the body, as there are severall parts, so every part hath a severall imployment that it is to attend. See in a Family, the Master hath a severall place from the servant. It is not fit for another man to steppe into the place of a [Page 97]Steward; nor for the groome of the stable, to come into the place of the Gentleman of the chamber. So in the Church of God, it is an army with banners: the Apostle would have it without scandall. It is a well ordered Army. Now in an Army when men are digested into severall rankes; it is not for a Pike man to thrust himselfe into a file of Musqueteers, every man must keep his own place, or else he is disordered, and that may prove mortall. So, in the Church of God all the company must be orde­red, there must be discipline, and every man must know what belongs to his place. If a man goe out of his rank, and doe that that belongs to another man, though with never so good intention; it may be said to him, as Christ said to Peter when he solicited him about Iohn, What is that to thee? Vzzah had better have adventured the fal­ling of the Arke, though it tottered, 2 Sam. 6. when hee knew that no hand must meddle with it but that which was holy. You see how God was avenged on Vzziah that would doe the worke of another mans calling, and neglect his owne, when he usurped the Priests office, God smote him with leprosie, he made him live a retired man all his life.

In the Ancient Councell, the 60 Canon, it was pro­vided, that those people that were Christians, that suffe­red death for pulling downe the Images of the Hea­thens, they should not bee enrolled for martyrs. The ground was good.

• First, there was indiscreet ambition of heart in it.
• Secondly, they did that that belonged not to their place. And those that suffered in the time of Peter, as busie men in other mens matters, they had no comfort in their sufferings.

In the 26 Oration of Nazianzen, there the holy Father speakes so much concerning order, and every man pos­sessing his owne place, that if I could repeat it wholly to you, you need no other Sermon. Saith he, all things are in order; the Heavens above, the Sunne, Moon, and Starres; yea when they fought against Sysera, they fought in order. So the things below; the very times and sea­sons in the yeare are ordered; the day and night are or­dered, saith hee. When we read of thunder and light­ning in heaven, and those shaking commotions in the bowells of the earth; of shipwracks by sea, and wars by land, and diseases in mens bodies, and sinnes in their soules; these are the beames of trouble and confusion, and not of order. Saith he, What shall the dissolution of the world be at the last, but a confusion? Who ever saw the Oxe swim over the sea? or the grasse grow on trees? doth the eye of man performe the office of the foot? or the foot the office of the eye? The eye walks not but leads, and the foot doth not see, but walke, it doth that that is fit for it. The eare doth not trouble it selfe to speake, or the tongue to heare. Order is the mo­ther of security to all things. So he goes on a great way, and concludes, Let every man keep his ranke, and do his duty in his place, especially in the Church, wherein a­bove all things, men are said to be in order.

For the Use of it, it meets with the Pope of Rome: If he had learned this, he would have cast away his keyes before he had received them; or if he had medled with it, he would not doe two mens workes; he would have said, Who made me a judge?

The doing of two mens workes is common in these times, we know not what belongs to our selves, wee [Page 99]meddle with other mens affaires. Lay people will preach the Word, and administer the Sacraments. You shall have a Cobler above his Last, and take upon him to ex­pound Scriptures, and not sticke to informe the Minister how he should preach. Doe you not see a great number of people of inferiour ranke take upon them to reforme evills? If a man should say to them, as they did to Moses, Who made thee a judge? They would reply, It is their zeale. I tell them their zeale is not according to know­ledge; for if their judgements were rightly informed, they would know that God hath appointed a man the worke of his place, and no man should extend himselfe beyond the latitude of his owne calling.

And whereas they have pretended, they have Samson and Phineas, and many more; they may well adde Elias, and Iames, and Iohn, those sonnes of thunder that light­ned shrewdly when they called for fire from heaven; for such they pretend all these, and well they may. It is ill reasoning from things ill done, to that that should bee done; or if they did it immediately we must not bring them to an example.

Secondly, learne every one to doe that that is right in his place; the Master of the family in his, the father in his, and the children in theirs; and all as God hath dis­posed of them. If they goe out of this, it is an unseemly thing. Is it not an unseemly thing to see the streames run over the bankes? to see the fire off from the hearth? to see a man out of his place? to see the glove drawne on the wrong hand, how ugly is it? Therefore the former Father Nazianzen, puts disorder, and deformity together; and he might well say it. The Apostle puts order and beauty together; Let all things be done decently, & in order.

Secondly, a man doth not need to meddle with ano­thers, if he looke to his owne charge, God will be plea­sed well enough with that: whereas if a man neglect his owne, and meddle with others, he may have that said to him, that he is skilfull in other mens affaires, and igno­rant of his owne.

In the last place, when a man hath done that that be­longs to his place, it may be he sees other people defe­ctive, it is not for him to leap out of his calling; he may well mourne for it, and as occasion serves, and his calling will afford, he may advise, and pray to God to incline the hearts of those that have power to redresse these things; let him not thinke he shall suffer for other mens defects; for every man stands or falls to his owne ma­ster. So much for that. The next thing I note, ‘Say unto Aaron, take thy rod, &c.’ Some may say, What needs this? when God with a word could have done this, what need he stretch out his rod?

It is true, there is none that doubts of the power of God, what God could have done: But the point is this; ‘Where God hath appointed meanes, he will have them used, and not have miracles expected.’ He stretched out the rod. It was that that God had san­ctified for this purpose, God will have the meanes used. All the world knowes, God could have preserved Noah without an Arke: He meant to drowne the world be­side; and he had fixed this way; Noah must work in this meanes. Every man will conceive that easily God could have preserved Lot in the middest of Sodome, though all the City were burned about him; but since he had ap­pointed [Page 101] Zear for a refuge, there he must flye, and take the course that he had appointed.

There is no doubt but God could have recovered Hezechiah to health by a word; but since God said a bunch of figs should be used, that must be applied, or else he could not amend. Doe you thinke that God was im­potent, and unable to cure Naaman of his leprosie? with a word he could have done it; but having appointed Iordan the place to wash him, and to wash seven times, except he had gone, and performed it, whatsoever hee did thinke of Pharphar, and the rivers of Damascus, un­lesse he had washed there he had not beene cleane. God could have hid the Virgin Mary in Iudea, maugre the ma­lice of Herod; but having appointed Egypt to be the place, thither they must flye.

Musculus upon Iohn, saith, that Christ caused the stone to be taken away; he that could raise his body, why would he not raise the stone? God will not worke mi­racles for ordinary things, where the labour of man will serve.

For the Use of this, I desire you to remember it for your spirituall, and corporall condition.

For the bodily condition, it is well knowne that God hath appointed labour to be the means of sustentation of these tabernacles of ours; yet this meanes is not used. There are a great number of men that looke to be fed as Eliah was by the ravens, by miracle; they thinke to lye, and have the meat fall into their mouths; no paines will they take. These kinde of people that will be idle, and like the doore on the hinges that will not use the meanes; they will not put their soules a foot out, as it is in the fable; they sinne against the generall order of things. [Page 102]The heavens stand not still, but by miracle. And they sinne against pure nature; when man was in his innecency God provided him labour, Thou shalt dresse the garden: Surely that God that appointed a Sabbath, intended not man to be idle. They sinne against corrupted nature; since the fall, Man is borne to labour as the sparkes flye upward. And man must eat his bread with sweat: And the Heathen had this light to call them flow bellies. Lastly, they sinne against the store of nature. It lyes on Christians mainly, they are so farre from the using the meanes of labour to effect that that God hath appoin­ted, that they must withdraw themselves from men that live inordinatly; He that will not labour must not eat.

Therefore, let no man love his ease so well, that hee refuse labour, that his sides should ake; as that man in Seneca, because he sees another man take paines, this is odious.

And let not men be carried away with a private spirit, as a great number are that except their imployment bee generous, they will rather doe nothing. If the imploy­ment be never so poore, if it be honest, it is better then to be idle ten thousand times. The idle man dishonours God, he transgresseth his commandements; he wrongs many besides himselfe: his Country, the Church, his family, and the poore; all challenge a part in him. When a man shall aske his conscience, what profit hath the Church, or thy family, or the poore, or the State by thee? If he say nothing; it is a pitifull thing.

Againe, when a man doth nothing, he is exposed to all temptations. The Devill entred when he found none at home. The Iron rusts with lying. The Field un­plowed overgrowes with weeds. Standing puddles [Page 103]stinke: therefore it was Ieromes counsell to Rusticut, Alway to be imployed.

Againe, it is a reproach to the world: there is never a generous man, if he see another that labours not, but he accounts him an unprofitable burthen to the earth.

Lastly, it drawes upon a man the misery of another world. Shall such a man live? If he doe, he hath but his soule to keep him out of hell: and St. Paul saith, such people are dead while they live. How shall they live when they be dead, that are dead while they live? What saith God? Binde him hand and foot, and cast him into utter darknesse, to the unprofitable servant.

Therefore hearken to God, take paines in that course that God hath appointed in his word: let us rather eat our owne bread then to live at another mans finding.

If this seeme a digression, I desire you to pardon it; for it may be of purpose I turned out of my way to turne some idle ones into it.

In the second place, for our spirituall estate, God will have meanes used there: The Kingdome of Heaven comes not with observation, as it is said in the Gospell. Many prophane men say; What! cannot God save us without all this preaching? What! nothing without that rod, that Scepter of God, his Word; the rod of Aaron?

It is dangerous to dispute what God can doe; farre be it from us: But when God hath appointed meanes ordi­nary, he shewes that he will not save without them. The Evnuch might have said to Philip, and Paul to Ananias, and Lidia to Paul, God can doe this without you; but God must be served that way that he hath appointed.

Therefore if a man thinke to be saved by a miracle, he shall fall short of salvation. The rich man in hell had a [Page 104]strange desire to save his brethren by one that rose from the dead; but saith Abraham, If they will not heare Moses and the Prophets, they will not heare them. So much for that. Saith he: ‘Stretch forth thine hand with thy rod, and cause the frogs to ascend.’ What! must Aaron bring frogs out of the river? What man hath power to make one haire of his head, white or blacke, Who can adde one cubite to his stature? Must Aaron bring these frogs? So in the originall it is an imparative, Make or command them to ascend. So the Septuagint is, Fetch thou them forth. We must acknowledge the po­wer of God to be infinite: Yet observe, ‘The workes that are his owne he attributes to men.’ Aaron is said to bring them. The bringing of Israel out of Egypt, it was the worke of God, with a mighty Arme, none but God could doe it. He assumes it oft-times, I am the Lord that brought thee out of the land of Egypt. So, those holy people acknowledged Nehemiah and Da­niel; O God that broughtest us out of Egypt: Yet this act is attributed to Moses and Aaron. So God saith to Gede­on, Iud. 6. Goe and deliver Israel; yet it was God that must doe it. So it is said of Samson, and Shamger, and Othoneele, and Samuel, that they delivered Israel. And God saith to Moses, Sanctifie to me the people against the third day; yet God must sanctifie them. So, we see in the New Testament, that conversion is attributed to Mi­nisters, and remission of sinnes: Whose sinnes ye remit are remitted: Nay, and the saving of men, 1 Tim. 4.11.

This is the honour of Gods Saints: God not only u­seth them, but attributes to them what is done. To arm them against discouragements, though many things [Page 105]obstaculous to them lye in the way, and confront them, and be impediments to them; yet let them be comforted in this, the issue and effect that is wrought, God will please to honour them with it; he will part with some of his owne to give them: he will put a splendour on Moses, and make him glorious in the eyes of all the peo­ple. God is content to give Iehu honour: The sword of the Lord, and of Gedeon.

Though indeed we must take heed, if we be sensible of the honour that God puts upon men when he imployes them, that we doe nothing to diminish the glory of God. The Devill is so subtle, and the corruption of mans heart is so great, that he desires praise to himselfe. So that oft-times the chiefe Lord suffers by the unfaithfulnesse of his Steward. Let us take heed, if God honour us for doing good things by him; assume not so much to our selves, whereby Gods glory may be diminished.

Let me apply it to those of the Church, God hath ho­noured them exceedingly, that he hath made them fel­low workers with himselfe, to dispense the great myste­ries of the Kingdome. And it is the observation of Chry­sostome, when the Prodigall returned, the father doth not bid him goe to the wardrobe, and take the best robe; but he said to the servants, Goe and fetch it. He would have the servants imployed for the benefit of the sonne, that the meanes might be brought in credit.

That shewes how much the world is beholding to the Ministers of the Word: We are co-workers with God; which as it may comfort us for the present, so it shall adde to our crowne afterward.

But let us take heed that we give the glory to God, and not take to our selves any thing that may diminish [Page 106]Gods honour: Let us be of the spirit of Paul, I laboured more then all, yet not I, but the grace of God in me. Saith Austen, Nos mandamus, &c. we do not give the increase, we doe but helpe; and this, that we can helpe is not of our selves, but the grace of God: Paul may plant, and Apollo may water, but it is God that must give the increase. Not unto us, not unto us, but to thy Name be the praise given: So should be the speech of every one. We are Stars, but we are Stars in the right hand of our Blessed Lord, and he is the Sun of righteousnesse. So, we have it by derivation from him; we shine in a borrowed light.

Secondly, for people, since God hath advanced Mi­nisters, know the necessity of their calling; though God made you without them, he will not save you without them. Know that you must reverence them for their workes sake. Shew your respect by doing that which is commanded; for therein lyes the especiall respect to a Minister, when that is practised that he teacheth.

In the last place; since God reckons things done by his servants as theirs, when he doth it: Let all people that doe any thing for God, take heed of stroaking their owne heads. It is the errour of Rome, in doctrine, and in practise, they make mens good works meritorious, and make themselves saviours: When we have done all we can, we are unprofitable; and God workes all good things in us, and all our works for us. That as Austen saith, It is certaine, O God, he that reckons up his owne merits, what doth he reckon but thy gifts?

We may have comfort and contentment in our con­sciences, and may glory in those things that God hath given us in the temptations of Satan, but let us not ascribe that to our selves, that belongs to God; for God begins [Page 107]the worke, and perfects it to his owne praise. So much for that. Now we come to the execution. Aaron did so, and upon the doing of it there came an innumerable company of frogs that covered Egypt: here observe, ‘The wonderfull power of God, how speedily and easily, and at what a distance he can worke.’ Aaron no sooner stretcheth forth his rod, but this was done; he doth it speedily. And hee doth but stretch out the rod, and all these creatures come abundantly. And he doth but put forth the rod toward the river. Saith Tostatus, he was now in the Court of Pharaoh, yet all this was done; therefore he workes at a great distance.

Thus is the power of God remarkable in working quickly and easily, and at a great distance. I will not stand long on these things, because in many passages we meet with it. God at the first made the world, and with a word; He spake the word, and all was made. Therefore those Epicures and Atheists, that aske what ladder and engine he had to raise this goodly frame? they may be answe­red by that in the Psalme, He made them by his word: For as he speakes in his workes; The heavens declare the glory of God; so he works in his speeches. Nay, the very will of God, not only his word, but his will: I will, be thou cleane; not only speake the word, and my servant shall be whole; but I will. How soone and how easily, and at what a distance did the Lord destroy the Army of Pha­raoh in the red Sea? Exod. 14. So I might tell you of Sodome. Saith Tully the heathen, God can doe all things without labour and defatigation. Saith the old Poet, All things are easie to God; he knowes how to worke when he sits still.

Therefore for the Use of it in a word: Let us stand [Page 108]in awe of God; if the Lord can so easily, and quickly, and speedily, and at such a distance worke, it is in vaine to contend and strive against his power. God doth not need to fetch an Army of men to overthrow poore sin­ners, he can doe it by frogs, by the least creatures; by his word he can drowne the whole world. Well may we incline his mercy by our repentance; but certainly we can never doe our selves good by resisting.

Secondly, never measure the worke of God by any distance. It was a fault in Naaman the Assyrian when he was to be cured of his leprosie, Elisha said, Goe wash in Iordan; saith he, I thought he would have come out, and have laid his hand upon the sore; as if it could not be wrought without touching. So, it was some infirmi­ty in the Ruler, Goe downe before my sonne dye: As if Christ could doe nothing without he were present. So Ioh. 11. saith Martha, Lord if thou hadst beene here my bro­ther had not dyed: As if God could not have prevented it at a great distance. The Lord is able to shew mercy from heaven, and to execute wrath as farre. Why doe we speake of distance when the Lord is every where, and fills all places. No man is able to get out of the circum­ference where God is not. The Lord is present in all pla­ces, and doth what he will in heaven and earth; where, and how he will: there is no flying from his presence; if a man goe to heaven, or to hell, or to the utmost parts of the sea, there shall the hand of God finde him out. We come to another thing.

Mark how God inlargeth the judgement; not one part of the land, but all the land was covered with these vermin. [Page 109]God sometimes smites a whole family, as we see in the family of Abimelech, Gen. 12. And God threatneth to smite whole families head, and foot, Deut. 28. God smites sometimes whole Cities, as we see Samaria had a famine, a fearfull one: and Ierusalem was vexed by fa­mine, that as Iosephus saith, The children were taught a new way into their mothers wombe againe, they were faine to eat them for hunger. I, God smites divers Ci­ties together, as the sisters of Sodome. Nay, God some­times proceeds to smite a whole Country. The sinne of Saul was punished in the dayes of Ahab, for three years the heavens were shut up till the bridle of heaven Eliah unloosed them. So God visited the whole world. I will not speake of that great plague, that Evagrius saith, in his time there was a plague that continued in the world fifty yeares together; though it possessed not all the world at one time, yet successively it went over all. We have ex­amples in Scripture, God overthrew the whole world by water; and will he not when he shall bring a deluge of fire at the last.

The reason why God makes his judgements so gene­rall, is the generality of sinne. Looke in all the instances I mentioned, Pharaoh and Abimelech. So in the City of Samaria that was punished, it was full of sinne; the greatest sinnes of all Israel were in that Metropolis: The sinne of Israel is Samaria. The Prophet makes a sad com­plaint against Ierusalem, being the worst. So that City of Sodome, you may easily see how ill they were that so­licited God for vengeance, that there were not ten righ­teous men found there, if there had, they had secured all. It was an epidemicall complaint, a generall disease. So we may say of the dayes of Saul, when there was such a [Page 110]generall famine, it was for a foule sinne. Nay, all the whole land was tainted. So in the dayes of Ahab, they were full of Idolatry and wickednesse: Eliah complai­ned that there was such a generall defection, that he saw none besides himselfe to serve God; though God told him of seven thousand that bowed not their knees to Baal, yet what were these to all Israel? And in the dayes of the Prophets; and in the old world, the bloud and stain of sinne, was so bad, that God knew not else how to wash out that staine. So at the last day, Iniquity shall abound; therefore God will bring fire to consume them.

For the Use of this: Solomon saith, He went by the field of the sluggard, and received instruction. Let us see how Gods judgements have spread. The destroying Angell hath been in all places, he hath not stricken all places at once; but he goeth further and extends himselfe. Sure­ly there is a generality of sinne. I would God, I had no­thing to accuse mine owne Nation of, as Paul saith: But why should I hold my peace when the sinnes of the land proclaime themselves as the sinnes of Sodome? Who shall censure me or any Minister, for laying downe the cause of the plague? Looke on some sinnes; how gene­rall is the sinne of pride? A common sinne that fills the land from Dan to Beersheba, in every corner, even to her that grindes at the mill. Nothing will keepe people from vanity this way. How common is the sinne of excesse? The sinne of the Court, of the City, of the Country; and among the base Gadarens this Devill is entred into a herd of swine. It is come into the Country, and every roome smells of it. Nay, how doth this sinne reigne in this City, that the Lords day is divided betweene the Tavernes and the Church? Nay, will you not say, that [Page 111]the Devill goes with the better part. So for swearing, for oaths the land mournes. A common, generall sinne, that unnecessary vaine sinne. The oaths of men, are like Ioabs sword ever drawne out; men can scarcely speake, but they must sweare. A man can come into no compa­ny, or place, but his righteous soule will be vexed with this blasphemy against God. Nay, I would to God we could say, that perjurie were not growne to a great height, men have no care of oaths, though it were held sacred among the heathen.

What shall I say of uncharitablenesse? It is a crying, grosse, common sinne; and a great number that seem to professe Religion, that are most forward and zealous this way. The truth is, they are brinish salt lights, that spit, and burne, and scald; they care not what dead flyes they cast into this oyntment. It is far from the power of Re­ligion, and the holy fire of charity.

I could instance in a great number; but what should I trouble you? By these you may gather that God hath a just controversie with this Nation of ours, and the sin being so generall; these frogs creeping in every corner, and croaking in every nooke; when God sends his judge­ments in every coast, we must not but say, He his righ­teous.

The last thing which I will conclude with, is this: This judgement, as it was the second, so it seemes to be much greater then the former: for in the former judge­ment there was but the turning of the nature of a thing, the turning the water into bloud; but here, there is a creating of an innumerable company of frogs. Againe, there some might escape; there is no other likelihood, but the Noble-men, and the King himselfe, and many [Page 112]of ability might have wine, and other juices, and waters to satisfie their thirst: but here, there was not a man in the Kingdome, but had frogs leaping upon him, and was annoyed by them in bed, and board. And as I told you the last day, the waters turned into bloud annoyed but some senses, as the taste, and the sight; but these annoy­ed all. They were ugly to the eye by their deformity, to the eare by their croaking sound; and to the smell they could not endure them: They spoyled their taste, they came among their victualls; and for their feeling, as I told you, both Tostatus, and others, say, they were such frogs as were poysonfull, and would doe mischiefe, such as our toads that we are afraid of. From all this, this be­ing a greater judgement then the former, observe this; that ‘Where God seeth not amendment, he will make the se­cond judgement greater then the former.’ God doth not so punish, but he can punish a man more, Levit. 26.18. saith God, I will yet punish you seven times more. Vesichius upon the place, saith, It signifies that God would magnifie his power in laying the judgement more upon them. In Psal. 78.38. the people of God it is said angred him, but he suffered not his whole displeasure to arise. Psal. 2. If his wrath be kindled but a little, blessed are they that trust in him. But if his whole displeasure a­rise, and breake downe in wrath, who shall stand? Rev. 6. He can make his jealousie smoke, and breake out in a flame, and burne to the bottome of hell. There are de­grees of Gods wrath; so in Psal. 9.12. David prayes a­gainst the enemies of the Church, that God would pu­nish them seven fold more, to lay more upon them.

There were a great many judgements upon Iob; first, [Page 113]he heard of his goods taken, and then of his servants, and then of his children, all oppressed by the ruine of a house. And was it not so with Elie? how did the stood rise on him to a great height? First, he heares of the discomsi­ture of Gods people, and then of the death of his chil­dren, and then of the taking of the Arke; which I know not whether it brake his heart or his necke soonest. Can Nebuchadnezzar heat his oven seven times hotter then before? and Rehoboam make his little finger heavier then his fathers loynes? Shall those Lions that were so restrained, be the more furious? And cannot God grea­ten his plagues, and inhance his judgements to the full? he can adde still.

It is said by the Schooles, of the damned in hell, no­thing can be added in the extention of time; but for in­tention, God could adde more, but that all his wayes are in mercie. Therefore if we be afflicted, say not that it is too much that God hath laid upon us, but wonder that it is no more. Doe not say with Rebecha, Why am I thus? as if God had dealt unjustly. Iob, he in a passion said, O that my griefe were weighed; but in coole bloud, he laid his hand upon his mouth. He knew, that God was just and true in all his wayes, and holy in all his workes. Doth thy head ake? God could make thy heart ake. Hast thou the tooth ake? God could have afflicted thee with the strangurie, or with a violent burning feaver, that should have put thee to nothing but frenzie and madnesse: This God could doe: nay, it is Gods mercy that we are not consumed, therefore doe not wonder why it is so much.

Secondly, ever beware of continuance in sinne. One judgement had passed Pharaoh, and now another is on him. So all wicked sinners if they stand out, and oppose [Page 114]God, and will not bow, God will increase their judge­ments more and more. There are a great number in the world that thinke, if they have escaped the stocks once, and have got free from some disease, they have a Super­sedeas for a long time. It is a vaine perswasion, God deales gently, he first gives a jerke or two, the next time twice as many; and if that will not doe, the third time he sets it on to purpose. God gives a sippe of the cup, if that will not weane us from sinfull pleasures, then God gives us a great draught; and if that will not doe, we shall sucke out the dregs. Thou canst not conquer him, hee will bow thee, or breake thee. Thinkest thou that be­cause thou hast escaped one judgement, God cannot bring another? Oh, what treasures of wrath hath God! Suppose now thou art freed from a disease, and dost not make good use of that, God can give thee up to spirituall mischiefe, to adde one sinne to another. Thou wouldest not thinke this a judgement (it may be) but it is the worst of all; for when God gives up a man to run further into sin, it is a pit that they fall in that hate God: God is an­gry with such people out of all question. And David had better have had the sword in his family, then to have been given up from the committing of one sinne to ano­ther. And the sin that the Israelites run into, it was worse then the sword of Balaak. You see in Rom. 1. when God would punish the heathen to the full, He gave them up to their owne hearts lusts.

Againe, if God give thee not up to this, cannot God smite thee with horrour of soule, with terrour of consci­ence, those tempests of minde, as Ierome calls them? As one calls Christs sufferings, those unknowne sufferings that none is able to relate but he that knew them. O, if [Page 115]God leave thee to dismayed thoughts, and terrours, and hellish cogitations, that sometimes the soule hath; what will become of thee?

But suppose God quit thee of this, that thou come not into these brakes when thou offendest, if thou come to eternall torment, and God is able to doe that; all the afflictions of this life are nothing in comparison of that, they are shadowes, that is the substance of all, for exten­tion of time. The afflictions of this world are but things that passe too and againe; and if it bee foule now and then, it may be cleare againe; but that judgement is a standing poole, and a lake that continues firme, and shall for ever, when time shall be no more. Therefore now judge whether it be good to fall into the hands of the living God? He can smite thee with new plagues and diseases, with new torments; or else he can give thee up to a re­probate sense; or else he can visit thee with horrour of conscience. And if thou escape all these, he can let thee go on in thy way till thou come to the place of torment; when thou shalt curse the time that ever thou neglectedst the day of thy visitation. Therefore now let me be Peters Cock to crow, that if thou have forgotten thy salvation, and thy God hitherto: Now forsake thine iniquities, and thy evill wayes; or else looke for the improvement of judgements upon thee; and the plagues that come after, shall be greater then those that went before. And no wonder if God heighten his plagues, when men advance in their sins.

WEE come now to the event of this judge­ment. The event is threefold.

First, here is the like done by the Ma­gicians, verse 7.

Secondly, the removall of this judge­ment, to the end of verse 14.

Thirdly, the further obduration of Pharaohs heart, verse 15. that determines this judgement.

In the first of these, the practice of the Magicians; we may observe here,

The work men; the Magicians:

And their instrument (as I may so call it) their incan­tations, and inchantments.

And then the effect of their worke, and operation: They did so; they brought frogs.

But concerning these Magicians, and their inchant­ments, I spake somewhat formerly; therefore I shall say the lesse now.

I shewed then, how the Devill hath made use of Ma­gicians, and inchanters in all times of the world, and that for his owne mischievous respects.

For first, hereby he hath perverted many noble and worthy Sciences; such as Naturall Philosophy, Astro­nomy, Astrology, Arithmaticke, and Musique; and tur­ned the edge of them against God, that founded and or­dered them for his glory.

Secondly, the Devill hath wronged hereby, that that is the Queene of Sciences, Theology, while he hath di­verted mens mindes from necesary truths, and lead them captive to foule errours.

Thirdly, the Devill, by meanes of magicke, and in­chantments, hath fomented heresies in the world. There­fore it is no vaine observation, that the great heretiques of the primitive times, they were most of them Magici­ans, upon search it will prove so.

Simon of Samaria, called Niger; he was held to bee the great power of God; he made the people believe, he could flye in the aire, and that no army of men could apprehend him; and hee could make trees grow on the sudden.

After him came one Menander, that Iustin Martyr speakes of, he profest great matters: When he came to Antioch, he gave out that he and his disciples should ne­ver dye; he had power to preserve himselfe from mor­tality.

Ireneus speakes of a foule hereticke that was a Magi­cian, that would shew tricks; that would turne the wine in the Eucharist, when it was white, he would make it red, and fill a greater vessell with a lesser; divers of those pranks he played.

So the History saith concerning Basilidas, and Mar­tion, he was a Magician. Eusebius speakes the like of Montanus, in whose heresie Tertullian (though else a good man) was tardie. The people when they saw such great works as these, they thought the doctrine must needs be of God.

Fourthly, the Devill hath gained much by this practise in the world; for he not only got admiration, but ado­ration. When such kinde of workes as these have been admired in a wondrous and unlimited manner, adoration hath followed to the person. The Devill would give all the world to Christ to fall down and worship him, Mat. 4. And he prevailed so farre with people as to sacrifice their children to Devils, Psal. 106.37. And it is well knowne by stories of the Indian parts, that most of those people sacrifice to the Devill, and worship him.

Lastly, the Devill, by magicke, and sorcery, and witchcraft, hath not only begotten, but nourished, and perfected many foule sinnes in the world in practise. As lust hath beene perfected through magicke spells, in­chantments have beene used for the abusing of poore people. Revenge hath been perfected through magick. [Page 119]I thinke you will say by your owne experience, that most of the witches that ever have beene discovered, have beene so by malice. So sometime it hath served as a bawd to covetousnesse to bring wealth.

All that I will say (because I will not draw my Saw the same way againe) is to advise you in all things to keepe moderation; for it is easie for a man to goe too farre. Even in naturall Philosophie, some people have so pored on the creature that they have turned Atheists. And in Astrologie, men have so oversotted themselves, that ju­diciously, and conclusively, they have turned the courses of men, calculated their nativity, and they will tell what death a man shall dye; as if they were of Gods privie Councell. Nay (Beloved) in Divinity it is possible for a man to transgresse his bounds, if he be not wise to sobrie­ty. Therefore it is good advice, let there be humility and sobriety. A man may easily in the great deepe of Divinity, passe beyond his depth, his feet being carried away by the streame. It is easie for the flye that flutters about the candle to burne her wings. Saith Nazianzen in his sixteenth Oration, It were better for a man to bee sluggish a little, then too curious, to seeke into those reti­red secrets that God hath kept secret. So much for that.

I will say no more of the persons, and of their inchant­ments, but only one thing. It seemes that Pharaoh soon sent for these people, when the judgement was on him. These were the men that he trusted in, and he thinks to have ease by them; he will see what can be done. A man would have thought, he should goe to God, and make his peace with him, to take off the edge of the judgement that way. But will you have it?

That is the first thing: God is sought in the last place. When Cain received his judgement from God, to be a runnagate over the face of the earth, to finde consistence in no corner, he will see if he can disappoint the judge­ment by building of Cities; as if he could lenifie his inward torment by his outward imployment. So we see it was with Saul, when he was troubled with an evill spirit; those that were about him suggested that it was fit for him to seeke a man that was excellent in musique, that he by his skill that way might helpe to condole his di­sturbed thoughts. There was no looking up to God to make his peace with him that sent that judgement on him. So in 1 Sam. 28. when he was in distresse he runs to the witch at Endor, and she must tell him the successe of the battell. Thus it was with Ahaziah, he sends to Baalzebub the god of Ekron, to consult if he should re­cover of his sicknesse. Thus it was with those people in Ieremiah, when they were told that the Caldeans should invade them, they cast themselves upon the hope of E­thiopia, and Egypt, and made account that they should sustaine them in their adversity, and raise the siege of the other Army. So we see in the New Testament, when Iudas was stricken with horrour of soule, he comes back to the high Priests, thinking to finde some comfort there. Like to Belteshazer, when he saw the hand-writing upon the wall; he sends for his Astrologians, and other people that he put confidence in, and thinkes that they could helpe him out of the brakes. Nay, we finde this true by experience; let Gods hand be upon a man by a disease [Page 121]that is of an ill kinde, and threatneth the life, what doth he doe? In the first place saith Austen, the Physitian is called for, and many great rewards are promised if hee be restored to his former latitude of health againe. In the last place, God is sought unto, and it may be the Minister sent for, and it may be that meanes would not be used, if the other were not despaired of.

Nay, it falls out so in regard of the terrours on mens soules. Men that are troubled this way, what do they? Not seeke to make their peace with God, they seeke for humane comforts, worldly meanes. It may bee they will puzzle themselves in a great number of businesse. In ancient time, when their children passed through the fire to Moloch, they would drownd their crie with loud instru­ments; so they thinke to silence the disturbance of con­science by businesse. Others give themselves up to all recreations when they have disturbance of soule, to rea­ding of stories that are pleasant, and to riding abroad, and whyling away the time with telling of tales, and by put­ting themselves into company, and going to houses of gaming. All these are thought to be excellent receits against spirituall qualmes. Some would faine lay these cares asleep by drinking, and drowne them there. Thus there is no care had of peace-making with God. Men are not so sensible of the curing of the wound, only they desire to helpe the aking of it. As a man that is in debt, he takes not care for the discharging of his ingagements; but all his study is, how he may keep out of the hands of the officers.

For these, let them know that this is a very preposterous course, that only becomes such as Pharaoh; For there is no evill in the City, but the Lord hath done is, therefore [Page 122]he must be sought unto; and in the first place, it is well knowne, without him, all other outward comforts are unavailable. Let Pharaoh send for his Wise-men, and do what he can, all shall not helpe him till God be intrea­ted. If we have all the comforts in the world, they will prove insufficient, if God put not warmth and life into them; therefore let us seeke him.

Looke in all the examples before, and see how unsuc­cessefull all those comforts were to wicked men. Did Cain finde rest when he had built his City? he could not rest, he was a vagabond for all that. Did Saul finde comfort in his musique? The evill spirit had the insul­ting upon him now and then, and was fiercer. Had hee comfort by the witch of Endor? No, he made his wound deeper. And Ahaziah never came from his bed. So we see what poore comfort Iudas had, he was turned off with a Looke thou to it. So, those that neglect to seek God in their sicknesse, they trust to the Physitians like Asa, and they never recover of their disease. And those horrours of conscience, when men seeke to silence their cares with delights and pleasures, and recreations; it falls out as with a man in a hot feaver that hath taken a draught of cold water, when he hath dranke it, he thinks he hath abated the inward fire; but the cup is scarce from his mouth, but he complaines of the improvement of the burning disease. As money that is taken up for the satis­fying of an arrest it satisfies for that time, but it bites dee­per after. A man that is neare drowning will catch at any reed, or straw that floats upon the water, and thinks to helpe himselfe by it; but they prove matter of entangle­ment.

Therefore the way for a men to escape this, is to goe [Page 123]to the Lord; get some of the bloud of Christ, that hee may speed better; one drop of that is enough to satisfie the soule, and to cover all the heat, and fervour of it. Now let us take it into consideration, and ever seek God in the first place; but wave all comforts and content­ments in the world till God be pacified.

It is an Ironie that God bestowes upon those, Deut. 32.37. Where are their gods, the rocke of their strength? Let them rise up and helpe them, and be their protection. So the Prophet saith, Call upon your gods now, those that ye worshipped, and see if they will helpe you in the time of distresse. None but God is a sure refuge; and all the things of the world shall say to a man then, as the King of Is­rael said to the woman in the famine in Samaria, If God doe not helpe, how shall I helpe thee? So much for that.

Now we come to the third thing, the worke it selfe, They did so, with the inchantments they wrought. Here some questions must be resolved; every one of which, will yeeld some observations as we passe along.

The first is this, made by Austen in his questions upon Exodus, Can they fetch frogs? when fetcht they them? for all Egypt before was spread over with frogs, and by the touching of the waters, and the waters crawled abun­dantly, whence had they these frogs?

Certainly saith Hugo de sancto, the Magicians must do it in other waters, or else it had beene no glory, for that abounded with frogs already.

Austen for the resolution of it refers us to that he had said before. It is said they were furnished with water out of Goshen, that was not touched, and thence they raised those frogs by smiting of Goshen water.

But some may say; would God suffer Goshen to hee [Page 124]troubled? and the Magicians to have their will upon that place?

I answer, not that it was any disturbance to the people of Israel; for without doubt their waters were kept sweet, though they were touched by the Magicians. If frogs crawled out of them, it was to Pharaoh, to molest them; but in Goshen it was done. We may observe this; that ‘God sometimes suffers the Devill to play his prizes upon his ground for his further confusion.’ As we see here. The Church, the assembly of Saints are holy, we know what reaks the Devill playes among them oft-times. The Altar of God was a holy place, yet Me­litius brought his Idoll, and set it upon the very Altar it self. As holy as our Lord himself was, yet he was carried by the evill Spirit from the pinacle to the mountaine: But God suffered it so to be for the further confusion of that adversary. God gives the Devill liberty, not only to invade the goods but the person of Iob, a holy man; that was high in Gods affection; yet God gave him power against him, only preserve his life. So we see he suffers sometimes his dearest Saints to bee a kinde of Theatre for the Devill to play his prises upon. As wee may observe sometimes in blasphemous thoughts cast into the hearts of Gods deare children; not those that are ascending cogitations from the corruption of mans heart; but injected, cast in by the Devill; darted into the soule like lightning, and come as thicke as haile: But these are to terrifie only, not to perswade, as we may know by the experience of them, for they are against sense and reason. Now all those that suffer them may well be said to sustaine them, and not to doe them; they [Page 125]are meerly passive; whatsoever is done, is rather done upon them then by them: that must be their comfort, though they be exagitated in this kinde and troubled: God gives the Devill leave to play his prises in his owne ground; it is for their greater comfort, and for the De­vills confusion: For I have ever observed those people that have felt them in the greatest measure have had ten­der consciences, and have beene more sanctified in their lives and conversations ever after.

So then (beloved) we must not thinke strange if God suffer sometimes this wicked one to play his prises, hee doth it for the further confusion of him; as for Iob, as Austen saith, Iob was proved, and the Devill confoun­ded.

The second question will be this, Why Pharaoh was so earnest to have frogs brought? had he not enough of that judgement yet by that that Aaron and Moses had done? All the land crawled, and they came up upon the body of Pharaoh, and into his bed-chamber, and mo­lested him to the full: what! would he have more frogs? Know, ‘It is the property of way ward froward mindes, not to be so sensible of the smart of the judgement, as they are willing to illude it.’ If a wicked man could, hee would not see God in a judgement, and take knowledge of him. Surely this was the humour of them in the dayes of Noah; when it rained abundantly in that manner, they were rather ready to im­pute it to naturall causes, then to see God in it; or else they would have waded to the Arke even to the middle, and have intreated entertainment there, rather then have stood out. So you shall finde it was with those Phili­stines, [Page 126]when Dagon was fallen, and broken in pieces, that they saw apparently, he was not able to helpe himselfe; he was fallen in the presence of the same Arke, the vi­ctory over which they ascribed to their god; yet they im­pute it to mischance, and to want of attendance; they would not see God in it. And in the same Chapter, when they were smote with Emerods for keeping the Arke, they continued seven months before they would see God in it, till there was an outcrie among the peo­ple, none will acknowledge that God was the cause of that fearfull judgement. So we see the Assyrians had a great defeat by the people of Israel, 1 King. 12. yet rather then they would acknowledge God to bee the cause of it, they thinke it was the advantage of the place; if they fought with them in the valley they should overcome them; for they thought God was only the God of the mountaines.

So it was with the very Pharisees, rather then they would acknowledge Gods worke, in our Blessed Savi­ours great Workes of casting out of Devills, (because they can doe somewhat that way) they blaspheme, and say, He cast out Devills by the Devill. So oft in the world if a man have sicknesse, and disease, he thinks of the meat he hath eaten, and imputes it to the house, and to the aire; but never looks to God. So in distresse of con­science, when a man comes to trouble, and horrour of soule; he is loath to thinke other a great while then that it is melancholy; and thus he nourisheth himselfe in that vaine and idle conceit.

Againe, you may observe, how ‘A wayward, froward minde by his owne courses, haste­neth his owne woe.’ [Page 127] Pharaoh would have conclusions tried by the Magicians, and behold, they bring more frogs then there were be­fore. So a perverse minde will ever doe mischiefe e­nough to it selfe. Sarah will be trying conclusions, be­cause the Lord did not grant her a childe in her owne time; but she prayed for it; for she was wonderfully troubled by the pettulancie, and insolencie of her maid, and by the flearing and jearing of Ishmael: Nay, and all her posterity fared the worse, for the Hagarens were great enemies to Israel. So it was with those Israelites, they were passionate, they must have a King; nothing will serve them but the satisfying of their owne desire, they were confident of their owne purpose; though they were forewarned of the difficulty and inconveni­ence, yet they must have it, though they repented at large. So Davids heart was set upon numbering of the people, Ioab modestly, and faithfully disswades him; it will not be; he reaped to himselfe a great measure of repentance: so I might shew in other particulars. Let a violent minde alone to it selfe, and it will be torment e­nough to it selfe. Saith Austen an inordinate minde is al­way a sufficient tormenter.

Let us ever take heed of perversenesse and froward­nesse; these are ill guides, we follow that that will lead us to fearfull precipices. A man that is distempered, is ever apt to goe out at the wrong doore. Pharaoh had more need to have desired the Magicians to remove the judge­ment then to bring more frogs: But he desired to have his humour satisfied this way, though it tend to his fur­ther woe. So much for that question.

A third question is, What kinde of frogs these were.

Some say that they were true frogs, and that the De­vill [Page 128]brought them from other places secretly, and invi­sibly, and so laid them there before Pharaoh. Beloved, there is no impossibility in this; for it is well knowne the Devill is of great power, he can transport the body of a man from place to place; then he can bring crea­tures quickly from one place to another. Many strange things are told: Albertus Magnus, tells us of the rayning of many great creatures, that might be by the Devill: The story tells us of Gigas, that was invisible to people: It might not be so much by vertue of the ring as by the Devill. So he made Images to move, and to speak. Arius Maximus tells us of the Image of Ionia, that when it was asked whether it would goe to Rome or no? answered, I. That Image of Fortune, that when they spake to it, shee answered, You consecrate merightly. Certainly the De­vills power is great, and he is able to doe more then wee are able to expresse.

Therefore (by the way) I would not have people sleight his power too much. There are a great many people in the world, that make a tush of the Devills po­wer. We have heard in former times of Fairies and Hobgoblins, and walking Spirits; and they have learned so to contemne those, that the Devill is no way terrible to them. But let them know what the Scripture saith concerning him, He is the Prince of the aire, and is able there to make stormes, and fearfull noise; he is able to make the sea swell and roare, he is able to demolish the greatest building, to pull downe trees, and plants that are fetled; he is able to afflict the bodies of men in a fearfull manner; you know how he possest some in the time of Christ; he made them cut themselves with sharp stones; be made them rent their flesh, and teare and foame in a [Page 129]fearfull manner; he cast them into the fite and water, that if you have seene them distracted creatures in Bedlam, the case of those that were possessed in Christs time was farre worse. This is the power of the Devill. There is no tush to be made of it.

Let us make better use of it, to blesse God for our pre­servation by his power, that he hath kept his good hand over us, that he could not have his will against us. For know, if the Devill might doe as much hurt as he would, it would be wofull for many of us; nay for all of us. This is our comfort saith Chrysostome upon Mat. 12. he that tells us he is the strong man, tells us that he is bound, God hath him in a chaine, he cannot doe more then he per­mits him, shall I say against Iob? nay not to the swine he cannot enter into them without our Lords leave, Mat. 8.

Therefore let us blesse God that hath kept his blessed hand of protection over us, and kept us from the violence of this roaring Lion.

And (Beloved) as God hath graciously kept us from the power of the Devill, at least from feeling the effects of his power; let us take heed of betraying our selves to him. This is an ordinary fault in regard of the soules of men. There is no sinne in the world, that the Devill can ever fasten upon a man, if a man doe not give him enter­tainment. It is a certaine truth that the Fathers deliver unanimously. Saith Issidore Peluciota, the Devill may de­ceive, but he can never compell us. So Austen, The De­vill hurts not by compelling, but by perswading; and he makes a resemblance of him there to a fell dog, or a filthy creature that is tyed up in a chaine; he may barke, but he cannot bite without a man come within his reach. If a mad dog be bound up, if a man be bitten he may [Page 130]thanke himselfe, why did he come so neare? Saith the same Father, he cannot extort consent from thee, but re­quest, and intreat it. So Bernard to the same purpose, hee doth not overthrow us, he only moves us, and we give way, and so are authours of our owne woe.

Therefore God having so graciously restrained him, we should not cast our selves into his clutches, to exer­cise his power and malice against us, and against the hope of a better Kingdome.

But I tell you in the next place the more common o­pinion is, that these frogs were but such in appearance. Thus the Father say, many of them. Iustin Martyr speaking of these things that the Magicians did, saith di­rectly, they were only the worke, the tricks of the Devill that abused the sight of men, and deluded them. So Gregory Nycene in his booke of the life of Moses, he saith, as their serpents were nothing but very shewes, so these other things that were done by the Magicians, were done by legordemaine, by cousenage. Austen speaking of Iannes and Iambres, he saith, that all that these Magicians did was a fained emulation of that that was done by Aa­ron, and not in truth. So Ierome saith, they imitated those workes that Moses and Aaron did, but they were not in truth. Now if we pitch on this, we shall have a good observation, and that is this; you see the great Mounte­banke of the world; ‘The Devill for the more easie conveyance of wickednesse into the mindes of men, you see how be imitates God in all his wayes.’

God makes a covenant with his people; so the Devill he makes a covenant with Witches, and Sorcerers, and Ma­gicians; [Page 131]there is either an open or a secret contract ever. God hath his Sacraments, so the Devill hath his; he fur­nisheth them with spells, and incantations, and other ce­remonies, at the use whereof he bindes himselfe to ap­peare. Thirdly, God spake to his servants by dreames; so doth the Devill, and instructs people in strange visions and apparitions.

Fourthly, God hath his Temples, and Oracles so had the Devill, one at Delphos, and in other places to abuse people by doubtfull answers.

Againe, God had service, and sacrifice; so the Devill hath sacrifices, what were all those sacrifices that were tendered to an imaginary god-head by the heathens? there was no solemnity spared. Nay, the Devill know­ing, that God had commanded Abraham to sacrifice his sonne, he caused some to make their children to passe through the fire. Still he continues to imitate.

In the primitive times, he made the hereticks to imi­tate the orthodox in their teaching, and conversation, and so under a shew of holinesse soured the world with their leven. Nazianzen saith of Iulian, that he was an Ape; for as an Ape imitates the man, so did he the Christians in a humour. He would build Schooles and Hospitalls, places for the receit of the poore; and places for Nuns and Virgins, and all for the imitation of Christians: whereas he was a Camelion, one that had no truth, nor sincerity in him. And still the Devill hath done the like.

The authour of that imperfect worke of Chrysostomes, saith, that there is never a childe of God, that hath that in truth, but there be hypocrites in the world that have it in the counterfeit. If a man had seen Absolom pay his [Page 132]vowes in Hebron. If he had seen Iezebel proclaime a fast; and Herod talke with the Wise-men, that as soone as they heard where Christ was, they should come and bring him word, to goe, and worship him; who would have thought but that these had beene themselves? It was the Devill that painted these mud walls.

So now, there is somewhat that goes for prayer in the world that is lip-labour. There is somewhat that goes for repentance that is not worthy the name of it, but is a sorrow that is to be repented of. There is somewhat goes for zeale that is not a holy earnestnesse, but a fiery fury. There is somewhat that goes for fasting, that will not passe current in Gods Chequer, Is this the fast that I have chosen? There is somewhat that goes for faith, that is presumption, that is counterfeit: Yea there is somewhat goes for charity, and is nothing lesse; for Paul saith, a man may give all his goods to the poore, and yet have no charity.

Then for the Use of this, (Beloved) what reason is there to get knowledge, to be able to discerne of spirits, to discerne of things that differ, to separate between the pre­tious and the vile. We must not receive every spirit; all the spirits that come out are not of God: How shall this be done but by a good measure of knowledge? For the Devill can write upon the boxes, medicine, that have poy­son indeed in them. The Devill can set a faire glosse upon false wares, no question of that.

Againe secondly, in regard of our selves, how ought we to labour for sincerity? for if the Devill set men to counterfeit the best things, as he counterfeits the workes of God, how should we labour for fincerity?

And this will difference us from all the hypocrites in [Page 133]the world. The Painter can paint the colour of flame, and the bowing forme, but not the heat. So an hypocrite may goe as a Saint in outward performances; he may fast, and pray, and communicate, and give almes, and what can he not doe? but when it comes to sincerity of soule there is a broad difference; they are wide the whole heavens.

Therefore let us labour to have our hearts upright, and then God will passe by many infirmities, where hee sees sincerity. Far be it from us of being ambitious of so much holinesse as may make the world only believe that we are religious. It is the fault of many that resort to the congregations to get an opinion. Let us not desire to please men, but to love God, and to please him; our care being alway to please God, and not to deceive the world and cousen them. We may draw a mist before their eyes easily to cousen them, they judge by our words, and workes, and cannot goe further, but God judgeth the heart. If he see us as the apples of Sodome, as a faire glove on a foule hand, and like the Sepulchres that Christ speakes of, that within are full of rottennesse, we shall have the greater judgement.

There be too many of these braggers, as Basil calls them, those that make a shew of what they are not. The time will come when God will wash off this seeming with rivers of brimstone. An hypocrite, certainly if there be any place lower in hell, he shall have it. So I have done with the third question.

One observation more (before I leave the verse) that shal be profitable. These Magicians resembled the rod, & brought serpents, and after turned the water into bloud; and now the third time they satisfie Pharaoh so farre that [Page 134]he thinkes that they were true frogs that they brought; so he seemed to stand out against the judgement of God for the time.

There are many examples of this in Scripture. Iosephs brethren, you know what they did to their brother, and how cleane they carried it away, after they had dipped his coat in bloud, and brought it to their old father; the poore credulous old man, he thought indeed a wilde beast had devoured him; and so they stand as upright in his opinion as before. This slept twenty years, they went cleare.

David himselfe had a minde to Bathsheba, he sends for her, she comes, and becomes pregnant by him; he de­sires to enjoy her without a rivall, her husband stands in the way, he sends a letter, and causeth him to be slaine, every thing prospers according to his desire. So Ahab and Iezebel shee gets letters written, and sends to the Judges, they entertaine them, and subborne false wit­nesses, Naboth is convinced, condemned, and stoned; Ahab comes and takes possession; there is not a rubbe in all these smooth paths. So the accusers of Daniel, they get the King to make an edict, to trap the good man, e­very thing succeeds; they have not a rub till he comes, and was cast into the den.

We see in experience, the lustfull man, here he layes a bait, and sees a base fellow to be officious to him; his minde is satisfied as Amnons was upon his sister. So with the covetous man, he that sets it downe with a full reso­lution, that he will be rich; he takes these, and these un­just courses, they prosper and succeed; his ships come [Page 135]home, his merchandize come in, hee attaines that hee would have. So the ambitious man, he is officious with this courtier, and flatters, and soothes; with that he as­cends up by degrees all the rounds of honour, till hee come to be the only man. So the avengefull man, hee attaines his purpose as we see Absolom, he makes no que­stion, all is done, and he himselfe shall not be detected by any body; they were willing to punish Amnon, and so he continues without repentance.

Some man may aske the reason, how it comes to passe that these wicked businesses should succeed, and prosper, and goe on with incouragement?

First, God will shew mercy to the vessells of wrath, Rom. 9. that wicked men may be inexcusable when hee shall rise to judgement, God shall say, I was long before I pulled my hand out of my bosome.

Secondly, the Lord doth it in just judgement, because wicked men contemne his grace and favour, for the fur­ther obduration of them. As in Rom, 1. when they turned the glory of God into the similitude of a beast that eateth hay. God turned them up to their owne lusts, to be transpor­ted with their owne affections, and they received there­by the recompence of their sinne.

Thirdly, God doth this for the triall of his children. To goe no further then this instance; Was it not a won­drous probate of Moses and Aarou to see these men pros­per? what! the first, second and third time to be suc­cessefull. Moses comes with this perswasion to the land of Egypt, that he should doe those signes in the fight of Pharaoh, that should not only convince them, but incline them to a dismission of the people, and now to be mat­ched with a company of Inchanters. All their glory [Page 136]and authority lay upon these workes, and now for these to doe these, the first, second and third time, how did this set backe the worke of God? For if Pharaoh were fomented in his obstinacie, how could they expect deli­verance? this was a great probate of them, and God in­tended it for that purpose.

For the Use of this, remember alway, that successe is a poore ground to justifie an action upon. The heathen­man could say in his time, Felix, &c. If one have suc­cesse in wickednesse it is accounted a virtue. Dionysius after he had robbed Esculapius Temple, and had a faire wind, he thought that the Gods loved sacriledge. And it may be Ieroboam loved Idolatrie the better, because he heard of the Prophets punishment that was seduced, that spake against the Altar. And those in Ier. 44. thought well of offering cakes to the Queene of heaven, because they had all abundance. Like the argument that one makes for the restitution of the Idolatrie of Rome, be­cause it is a flourishing Commonwealth. Among Bellar­mines arguments, one of his notes of the Church is, Ex­ternall felicity. The successe of things is but a poore ground to goe upon; yet many men reason so in these times. As the worldly man will say that the Minister saith oft that God will plague such and such sinnes as I know my selfe guilty of; yet I finde no checke of con­science, no man is able to controll mee, I prosper in my bames as well as another man, and my come is as thicke, and my line holds, my businesse prospers; I thinke that God is not so offended with me as some ministers talke of. Many a man nourisheth his heart as in a day of slaugh­ter, because of successe.

Poore deluded soule, that art conscious to thy self that [Page 137]thy wayes are naught, and yet justifieth it because of suc­cesse. God is a patient and long-suffering God, and suf­fers people to goe on as he did Pharaoh into the middle of the sea, and there cut off his chariots. He suffers them to goe a while, not that they shall alway prosper, but to make the cup more bitter after long prosperity.

See it in all the examples before, see if they did not repent themselves of that peace that they enjoyed. Iosephs brethren carried it away smoothly; but God comes to a sharpe reckoning in the conclusion; they were in a great agony, they knew not how to extricate themselves. So David, he went smoothly for a time; but after it cost him many a teare, he made his bed to swim. So Ahab, he wished a thousand times he had not meddled with the vineyard, the sawce was so sharpe with the meat. So Daniels accusers they reaped the judgement they inten­ded against him, the Lions had power over them, they repented that ever they stirred that stone. So many co­vetous men in the world that have gathered goods by oppression; his line holds for a time, it may be for his owne life; but who hath not seen the judgement of God on his posterity, that a man may read the fathers sin in the childes punishment?

So the revengefull, the lustfull, the ambitious man, God comes home to them, and so he will to others. Men may laugh, and rejoyce, because of successe, take heed, when the reckoning is paid; God will rise in judgement, and then woe to those that thrive in wicked wayes.

It is the observation of a Father; all things are said of the rich man, Luke 16. in the time past, There was a rich man, and he fared deliciously every day, and he was cloathed in purple, and thou hast received all thy good. So these [Page 138]people, the time will come, when they shall be forced to say they had their profit, and their pleasure here, accor­ding to their desire, and so they have had all that good that ever they shall have; they must be content with it, there is no more now, but an expectation of wrath, and mischiefe, the cup of the Lord is full, it is mingled, the wicked of the earth shall sucke the dregs of it.

In the second place, censure not Gods providence, nor justifie the wicked because they thrive, and prosper in their wayes, and courses, and designes, Fret not thy selfe for the wicked, Psal. 37. David was much taken with it, Psal. 73. he saith, That his foot had nigh slipped when he saw the prosperity of the wicked. Ieremiah desired to dispute with God upon this theame. The broad spreading bay­tree of the wicked moves emulation in the children of God; they thinke they have cleansed their hands in vaine. But goe into the Sanctuary, and there you shall see that God hath set them in slippery places. Though their line hold here, yet those lines tye them to judge­ment; they shall be tyed as the vulture to the heart of Titius. Pity them, their woe is to come: Where is the children of God having had hardship in this world, shall have a blessed compensation in the world to come.

I should come to the second event, the removall of this judgement, I will only touch one thing in the front, and so commit you to God.

It is like enough that Pharaoh sent to the Magicians to know if they could remove the judgement, he found them unable, or else he would not intreat Moses and Aa­ron to do it. Here is that that will make Pharaoh unexcu­sable; for it hath beene questioned, whether Pharaoh were not excusable in holding out against the command [Page 139]of God, and the commission of Moses, because he was thus deluded by his Inchanters? For say they, how could he be perswaded that Moses came from God with a speciall command, when his owne Inchanters did the like? so they extenuate his sinne.

But suppose they did it by as great power, and divine vertue as Moses and Aaron, and he had no reason to think that Moses and Aaron were any better; yet this is unex­cusable that they could not remove the judgement.

So let men have never so many pretences, there is somewhat that will hold conscience still that it will ne­ver give out of the hands of it: The conscience will be hampered with something; let the wicked man have ten thousand Apologies, there is somewhat that will hold conscience whereby it will be snared to judgement. Io­sephs brethren can say much for themselves for the slaughter of the Sychemites, that they did it in a way to vindicate the honour of their family; Should he use our sister as a where? but there is one thing that makes it hold sinne, the abuse of the ordinance of God, to make it a midwife to deliver them of their sinne. So Saul may make a fair glosse that he had spared the goods of the A­malekites for sacrifice; but there is one thing that holds him; what is that? that he had gone expressely a­gainst the command of God; for he bad him spare none. So Ahab had much to say for himselfe, he came upon faire tearmes to Naboth for his vineyard, he offered him money, besides he knew what Ahab was. But there is one thing that will have power over him; what is that? that his wife should have power over his seale, to frame a letter to undoe the man. So the Scribes and Pharisees, they put it off, Did we persecute this man? Wilt thou [Page 140]bring this mans blood upon us? we did it in zeale, hee seemed to oppose the law of Moses; but one thing will hold them to judgement, because it was malice in them against Christ, because he reproved them so plainly that they could never claw it off.

For the Use of it: Never thinke when you come to Judgement, of Apologies, and fig-leaves, that will be too narrow for your nakednesse; away with these subter­fuges and starting holes. God never brings a man to judgement, but he hath enough to judge him for, by the testimony of his owne conscience, as Pharaoh here, that when he knew it must be of God, yet he was hardened. The conscience as it is a register in man, at the day of Judgement, it will be an accuser of man, and justifie Gods most severe proceedings against him. So much for this time.

NOw we come to the second event, that is, the removall of the judgement. Wee must consider,

First, how it is motioned, and intrea­ted for in verse 8.

Then how Moses engageth himselfe to performe it, verse 9, 10, 11.

Thirdly, how he acts and performes it in deed, and puts it in execution, in verse 12, 13, 14.

The first of them is in verse 8. And there are two things in it briefly:

A petition, and

A promise.

Pharaohs request is, That they would intreat God that he might be freed from these noysome, fearfull frogs.

His promise is, That he will let the people goe, and sacrifice to the Lord. But first I will speake of that that leads them in; that is, ‘Pharaoh called for Moses and Aaron.’

It is like enough that when the Inchanters had to his ap­prehension brought forth frogs, that he sleighted Moses and Aaron, and dismissed them, as if they were not the servants of a greater God then he worshipped; for sure he thought that these people that brought frogs to his ap­pearance, could also remove them. But now he begins to feele the smart of the judgement; it is likely, having consulted with these Sorcerers, they cannot fit him this way. Now he cannot get from under the wrath of God, he calls for them. Our observation shall be this; that ‘The time will come, that godly men shall be in request with those that despised them.’

God will bring it about, that good, and godly people shall be in request with those that formerly despised and sleighted them. Thus it was with Abimelech, and his Philistines, Gen. 20.29. they vilified Isaac, they ha­ted him and maligned him, and the wrath of them was so fierce that they drave him out of their Country; yet he was no sooner gone, but the King and his Courtiers, they come after him, and desire to make a league with him, and that he would be pleased to sweare to them that he would doe them no harme; for they saw that he [Page 143]feared God, and that the hand of God was with him. The like we see in Iosephs brethren; how did they contemne and despise Ioseph, and called him in scorne, The drea­mer? as if he had befooled himselfe in those presages of his advancement; yet God brings it about that this man that they had so scorned, they were faine to sue to him, forgive the trespasse of the servants of thy fathers God, in that we have done foolishly, Gen. 50.17. The like we see in Moses, Exod. 32. how he was sleighted and contem­ned by the Israelites; As for this Moses, we know not what is become of him. But they spake of him in a low stile; yet after a while, when the judgement of God was upon them, they were faine to flye to him as their best refuge on earth, and desire him to mediate a peace. So in Exo. 12. Aaron joynes with Miriam in emulation against Moses, and speake of their brother in diminution; but after Aaron intreats him not to lay that sinne to their charge that they had committed foolishly, and suffered his sister to be a reproach to the world. The like we see in Iephtah, he was put out of his fathers house, and contemned, be­cause he was the sonne of an harlot, Iudg. 11. yet when they were infested by their enemies, they were faine to seeke to him, and intreat him to be their Captaine. So we see in Saul, you see how he scorned David, he would not so much as call him by his right name: Where is the sonne of Isha that he doth not come to meat? And will none of you tell me that my sonne, and the sonne of Isha have con­spired against me? Yet he that he contemned he bowed to when he had him in the cave, and gave pregnant proof of his loyalty, he desired him that he would be good to his posterity, and not cut them off. So it was with Iero­boam, 1 King. 13. he stretched forth his hand in contempt [Page 144]and hatred (I joyne them together) against the Prophet, and that hand that he stretched out, he could not draw in againe; and then he was faine to intreat the Prophet that he would intreat the face of God that his arme might be restored.

So we see in Hester, Haman put her in the same Barke with all the Jewes; and it is like enough in that respect and name, because she was a Jew he disesteemed her; after he was faine to sue to her for his life, that she would mediate with the King that the edge of his wrath might be taken off, Hest. 7. And Ieremiah that was so much despised by Zedechiah and his Princes; that Zedechiah was faine to sue to him that he would pray for him, Ier. 37.3. And not to multiply more, you know how much the rich man scorned the poore beggar; yet the time came that being in hell, in torments, he begged a boone of him, that is, that he might be sent with a little water to coole his tongue, Luke 16.24. And this is that Solo­mon hath Prov. 14.19. The bad shall how before the good, and the wicked at the doore of the righteous. There is a bowing that wicked men make sometimes to the good, that David speakes off, Psal. 10. they crouch and creep, and humble themselves, and all to impose upon the cre­dulity of the righteous, and the sooner to insnare them. But Solomon his sonne, speakes of another bowing, when the wicked are forced by Gods overruling providence to supplicate and sue to the children of God to desire their friendship, and mediation, and intercession, that they despised and maligned before.

What may be the ground of this?

First, God hath planted an awfulnesse, and majesty in his children that makes them venerable to the wicked [Page 145]sometimes. I speak not of such a splendor as Moses had that the Jews could not look on for the glory of his countenance. I speak not of such a glory as Christ had, that Hierome saith was starre-like, that drew the people to see him. Nor such as hee speaks of Juli­an, that had such a splendor that Maximianus was afraid to look on him, lest hee should make him turn Christian. Nor such as Steven had, God made that Diamond so sparkle in the dark, that they beheld his face as the face of an Angel.

But I meane, there is an awfull authority that God hath put upon his children, that makes the wickeds eyes dazzle. Solomon saith Eccles. 8.1. Wisedome makes the face of a man to shine: Cajetan understands it of that authority that God hath planted in his Children that makes them awfull to those that are wicked. All the people feared Samuel exceedingly, 1 Sam. 12.18. and it is said that wicked Herod feared John, because he was a holy and a just man, Mark. 6.14.

Againe, secondly, God doth this to make his word true: for hee hath said, Hee that humbleth him­selfe shall bee exalted, and hee that exalteth himselfe shall bee humbled. Now the children of God oft put their mouthes in the dust; they are low, and humble, there­fore God will take a time to exalt them. As David, hee carryed himself humbly, and how ever some de­tracters dis-figured him to his Prince, he never spake of him without reverence: therefore God exalted him, and so exalted him that hee did bring the proud spirit of Saul to sue to him. So Mordecat, hee was a humble man, he sate in the gate, he was content with his condition: God exalted him, and how did hee [Page 146]make that proud spirited Haman to stoope so low as to advance him?

Thirdly, God thinks fit to make his Children a compensation in the sight of men; They are brought to that straite sometimes that they are faine to sue to the wicked. Jacob was so perplexed for want of bread, that hee was faine to send to Aegypt for corn, and was faine to pacifie his brother and to send pre­sent before him, to humble himself, and to fall to the ground so many times before hee came at him. And in Lam. 5.6. they gave their hands to Assyria, and Egypt, for bread: those that were their mortall ene­mies, they were fain to comply with them for bread. As I said of Hester before; shee sued for her life. Now then the good God that they serve, to make them cō ­pensation, brings the wicked to sue to them. As they are forced to sue to the wicked sometimes for reliefe in their necessities; so the wicked shall sue to them.

It may be shewed in all the examples before alledg­ed. And likewise in Jobs kinsmen, though they insulted over the miserable poore man, and censured him at their pleasure, yet after they were faine to sue to Job, and God would not bee reconciled to them till hee had sued for them.

For the use of this. First, me thinks it might take off the edge of wicked men, in regard of the persecuti­on of those that feare God. For a man hath so much understanding that hee will not irritate, and provoke such as hee thinks hee shall bee beholden to after, for feare the suite of his need bee repelled with the errour of his prosperity; yet such is the madnesse of the wick­ed, to bee discourteous, and injurious most to those [Page 147]that they are like most to bee beholden to. I know their proud spirits scorne the thought of ever being beholden to the children of God. Yet so God brings it about, though it may bee they will not sue to them; yet though their blindnesse will not let them see, or their unthankfulnesse to acknowledge it, yet they bee beholden to them. For Lot bayled Sodome, while hee was with them. If Moses stand not in the gap, fierce judgements come among the proud people. If these pillars beare not up the house, it will fall about their eares. If these stakes doe not hold the hedg, they are laid open to all misery Augustin in lib. de Civ. Dei. Hee wonders that a company of people that escaped in the sacking of a City, by professing themselves to bee Christians, that they should persecute Christians afterward, when they had been beholden to the name of Christ for their escape. And who would not won­der at the madnesse of the world, that persecute those that they may bee, and are beholden to daily? and those bee the people of God, by whose intercession they escape judgements.

Secondly, it should teach the people of God,

First, Direction, and

Then Comfort.

First, Direction; let them make much of good­nesse, and love it with the inside of their hearts: for this is that that will not only commend them to God, but make them awfull to the wicked. This is that that will make one of the Children of God weigh down a thousand of the sons of Beliall. This is that that will make them gold, when the wicked shall bee accounted drosse. It will make them good Come, [Page 148]when the wicked of the earth shall bee chaffe, it will make them herbes, and flowers when the wicked shall be weeds, fit for nothing but to be burned.

Secondly, for their comfort, though they be con­temned by a great number of prophane ones, the time will come that God will exalt them: hee will make the wicked to blesse their condition, and it may bee seeke to them. For if ever God bring a wicked man to terrours of soule, he magnifies the estate of a good man, and thinks he is the happiest man in the world; he wisheth a thousand times that he were in his estate: and when the Angel of God meets him as he did Ba­laam betweene two walls, that hee can goe no way from him, (I meane when death comes) hee desires to die the death of the righteous, and that his last end may be like his. And then he sues to the righteous man to pray for him, and intercede at the throne of grace.

If this be not enough for comfort, know that you shall judge these wicked ones, 1 Cor. 6.2. Doe yee not know that the Saints shall judge the world? If that bee not enough, the wicked shall see the Children of God exalted, and shall gnash their teeth, and consume away; and shall speak as they in Wisdome, We tho ught his life madnesse, and his end horrour, and loe he is preferred before us.

Lastly, to spread it further, let it be a comfort to all ministers, that are to the people as Moses and Aaron here were messengers to Pharaoh. It is likely they may receive disgrace and disparagement, as if the worke were but an unjust worke. Who is so forward to persecute the sonnes of God as the sonnes of Belial? [Page 149]Let this comfort them, for if they continue in their course, and preach sound doctrine, and live an un­blameable life, God will make these stoope one day. The people for all their contempt of Samuel, they were faine to intreate him to pray for them, 1 Sam. 12. And those that flouted them in Act. 2. they were faine to come for direction, Men and Brethren, what shall wee doe? And the Gaoler that clapt the Apostles in Irons, when there was an earthquake, and the doores of the prison flew open, and every mans bonds did flie from him, he comes trembling, and will doe any thing. And as Theodoret reports of Ambrose his passage to Theodotius; though the Courtiers bad him slight that hee did, hee could not put it off; hee was faine to send, he was faine to submit to the penance. So the world, let them slight the Ministers of God as they will, the houre will come, they will be caught in their moneth, and then it may be they will desire directi­on, and their prayers. At the last, Pharaoh must call for Moses and Aaron. So much for that.

Now I come to his Petition, ‘Intreat the Lord that he may take away the Frogs from me, and from my people.’

It seemeth then that Pharaoh was enlightned to know these three things.

First, that God must remove the judgement.

Secondly, that he must be intreated for the remo­ving of it.

Thirdly, that he must be intreated by his servants; these are but ordinary points, therefore I will passe them over the more briefly.

First, he understood that God must remove this [Page 150]plague, the Lord Jehovah must doe it; indeed it is his worke. For as no judgement can seize on men without a commission from him, Thou couldest have no power, saith Christ to Pilate, unlesse it were given thee from above: So it is not in the power of flesh to move the least Flie from a mans body, till God please. It was hee that stayed the waters and abated them on the face of the earth when the deluge ceased. It was this God that opened the wombs of Abimelechs fami­ly, Gen. 20. It was this God that said to the Angel when hee forraged the Campe of Israel, It is sufficient, 2 Sam. 24. It is this God that stayes the famine, and causeth the Sword to returne into the sheath, that would still eate flesh, if it were not for his command. That God that hath said to the Sea, Hither shalt thou come, and here thou shalt stay thy proud waves, Job. 30.11. it is that God that remits, and restraines, and a­bates, and takes away, and removes all judgements whatsoever. The roaring Lion he takes off, and puts an end even to spirituall temptations.

The Use shall be double:

First, To teach us to whom to have recourse in the time of trouble; not to run with Saul to the witch of Endor, or with Ahaziah to Baalzebub the God of Ekron, from the living to the dead. This will not help; he that wounded must heale, and he that smites must bind up, and that is the Lord himselfe: it is he onely that must take away the judgement. Rachel may bee fro­ward, and chide her husband, and be discontented; it is all one: God must remember her and open her wombe. The woman in the Gospel may spend all upon Physitians: but God must stint her infirmity, she [Page 151]must touch the hem of Christs garment. If God do not help, saith the King of Israel to the woman in the Siege of Samaria, how shall I help?

Secondly, It should teach us to whom to give thanks for deliverance from trouble, even to the Lord. To this God Noah built an Altar for the ceasing of the deluge. To this God Jacob built an Altar for his preservation from the fury of his brother. To this God David built an Altar in the threshing floore of Araunah, for the cessation of the plague. To this God let us give thanks, and ever glorifie his name, that hath ceased the famine; and hath put a period to the plague that formerly did break out in this Ci­ty. To thee, O God, the praise is due, give us leave to take the cup of Salvation, and glorifie thy name.

Even the heathen have done thus much, they had their gifts, that they offered to these, and these dei­ties, that they imagined were the means of their pre­servation, and their pillars have this inscription up­on them. Freelier must this be acknowledged ther­fore by Christians, if not, it is the next way to make the judgement the same, or greater, to forrage them with greater fiercenesse, and bitternesse. If Gods fa­vour be not acknowledged, no wonder if judgements afflict us. If Isaac be spared, it is reason a Ram should be offered.

Secondly, he supposed that God must be intreated. The Religion of Pharaoh taught him that those dei­ties that he served must be supplicated. And you shall find in prophane writers that the Pagans thought there was nothing to be had of their Gods without supplication, and sacrifice. Therefore it must ever be [Page 152]acknowledged by Christians, that God having sancti­fied prayer, and ordained it to be the bucket of grace to let downe to the over-flowing fountaine of Gods favour; to bee the key of the treasure that opens to those precious things; to be the dove that fetcheth the Olive leafe of peace, surely spare to speake, spare to speed.

What though God know our necessities before we utter them? wee are not informers of God, but petiti­oners. Thou dost not speake to God, and tell him thy wants to teach him, saith Chrysostome: but that thou mayst incline him to heare thee. Our blessed Lord hath said, aske and it shall be given you. Saint Paul hath said, though he knew Gods propensitie to give, Let your requests be made knowne with supplication, and giving of thanks, Phil. 4.16. Therefore, though God know our wants, yet in obedience to Gods ordinance, let us tender our prayers.

What though God determine before wee aske to give it? this keeps not us from praying: as God hath ordained the end, so hee hath ordained the meanes, Jer. 29.11.12. God saith, I know the purposes and the thoughts I have for you, the thoughts not of trouble but of peace. But what follows? yet, saith hee, they shall pray and cry to me. As if he had said, though I have deter­mined, I will have you to testifie your dutifulnesse in prayer: so in Ezek. 37.36. God saith how hee will determine the Captivitie of his people, but for this I will be intreated of the house of Israel. Hee will be called on. See an example in Daniel, that though hee knew somewhat out of Jeremiahs prophesie that the cap­tivitie should bee determined at 70. yeares, yet hee [Page 153]prayes to God, and solicites that he would please to remember it.

Thirldly, whereas some people say, if wee must pray for the removing of judgments, how shall wee make good our patience under the crosse?

I answer, patience, and prayer are compatible e­nough. See in the example of David, who though he were a man full of patience, and said, Here I am, let God do with me what he will: yet for all that, he desired God to take away his stroak. And that great exam­ple, and patterne of all patience, our blessed Lord, yet he cryed out, Let this cup passe from me.

For the use of it, if God must bee intreated for fa­vours, be sure to take that course, be ever willing to put into that way that God hath chalked out for the obtaining of his favour. Prayer is an admirable thing, and Luther doth not stick in one place to call it omnipotent: it is very acceptable to God, Let mee heare thy voyce, for thy voyce is sweet, saith the Husband to the Spouse, Cant. 2. And the prayers of the Saints are Odours, Rev. 5.8. And to sum up all, it is that that God hath appointed to bee the meanes to convey blessings: therefore he that waves Gods direction, un­doubtedly, may well fall short of his expectation.

Thirdly, he understood that God must bee intrea­ted by his servants, he desires them to pray for him. God saith to Abimelech, Abraham is a Prophet, and he shall pray for thee; So Iob prayed for his friends, so the man of God for Jeroboam, and Samuel for the peo­ple, and Moses must intreat for those that had offended against God, and had been contumacious; God loves the prayers of his own, God heareth not sinners, that is, [Page 152] [...] [Page 153] [...] [Page 154]those that wallow in wickednesse, and lie prophane­ly in the same, with resolution, God indures not such that they should take his word into their mouths, be­cause they hate to be reformed, their very sacrifice is abominable.

But how far forth the children of God have inte­rest in him, and sway with their petitions, wee shall further shew when wee come to that passage, where Moses ingageth himself that the judgment shall bee removed upon his prayer. And so I come to another observation.

Why Pharaoh, why dost thou not intreat that the judgement of hardnesse of heart may bee removed? O why dost thou not pray to Moses to intreat God to give thee a supple spirit, that may be apt, and fit, and pliable for the impressions of grace? dost thou not yet confesse thine iniquitie? dost thou not yet repent that thou hast stood out so long against the Lord of Hosts? If thou wert sensible of this judgment of ob­duration, it is greater then the turning of the waters into blood, and then these Frogs, or any judgment that was after inflicted. Well, Pharaoh was not trou­bled with this; Therefore to come to the observati­on; you see what the humour of wicked people is, they are more affected with the punishment then with the sinne. Remove the judgment, O let the Frogs be gone; he saith not, Remove my sinne, take away this heart, and give me a new heart.

See it in Cain, Gen. 4. he cries out, My punishment is greater then I can beare. The word there used signifies oft in Scripture, sinne; yet sometimes also punish­ment: divers of the Greek, and Latine Fathers tooke it as if hee complayned of his sinne, that it was grea­ter then could be forgiven, and so make it an evidence of his distrust, and diffidence, and despaire; but our translation renders it, My punishment is greater then I can beare.

Surely, he that observes the words following shall easily conceive that it was not the sin that troubled him: but the sense of this; I shall be a vagabond, and a runnagate, and every man that meets me shall kill me. That troubled and disturbed him, not that hee had offended God, and exposed, and made himself ob­noxious to the curse of God; that was not it, his sin did not trouble him, but that this judgement should fall upon him.

So the like wee see in Esau, hee mournes, and weeps, and howles, and keeps a stir, but it was onely in the sense of losse; not for the prophanenesse of his heart, but for the losse he thought hee should sustaine, in that his brother was preferred before him; it was some disparagement, and disgrace to him. Surely he mourned not for his sinne, because at the same time he resolved to kill his brother. If he had mourned for his sinnes, hee would never have resolved on so cruell an act.

So in Saul, Samuel expostulates with him, he was not so troubled with his finne, as with the renting of [Page 156]the Kingdome from him, and the shrinking of his re­putation in the world, Honour me before the people, saith hee. So Ahab, hee puts on Sackcloth, and makes a humiliation, God knowes, for the judgement more then for the sinne; for wee see after how ready hee was to imprison Micaiah: So Simon Magus in Act. 8. after Peter had threatned him severely, O pray for me that none of these things come to me that you have spo­ken. Saith Oecumenius, a man would thinke that this were a man that ingenuously confessed his sinnes: but saith he, it came not from a good resolution. And saith Chrysostome, it came not from his heart: for hee was still polluted in the gall of bitternesse, and the bond of iniquitie. Therefore the thing he feared was judge­ment, Pray that these things may not come upon me; mea­ning the judgment that Peter had threatned.

And this is that spirit of bondage, that servile spi­rit that the Apostle speaks of, Rom. 8.15. You have not received the spirit of bondage to feare againe. This spirit of bondage is in the wicked the feare of a slave, that is not so much troubled with the offence of his ma­ster, as with the whip, and lash that shall light on him. A wicked man is not so much troubled with the dis­pleasing of God, as with burning with the devill in hell.

I deny not but there may be great use of this ser­vile feare, even in Gods owne; for when God con­verts a man, hee makes use of this servile feare to breake downe those strong holds, those fortifications that the devill hath built in a man to keep out God: by improving the Law that is as Cannon shot, hee breaks downe this strong building. Therefore Austin [Page 157]saith, this servile feare is good and profitable; like the bristle, or needle, that though it sew not the cloth, it makes way, it keeps the heart supple for the impressi­ons of grace; and out of doubt, God terrifieth be­fore he comforts.

Nay, in growne Christians, there is great use of these servile feares, (I meane) to feare the judgments of God: for I find it in Gods Saints, Josias heart mel­ted at the threatnings of the Law, and David was afraid because of Gods righteous judgements. Habakkuk saith that his belly trembled, and his lips did shake, and rottennesse entred into his bones, when hee thought of the judgements of God: And I desire that the remembrance of hell may keep my selfe and others from sin.

But I say, that is not onely the worke in Gods chil­dren; I know that punishment makes them not good. But there is likewise the love of God, which though it appeare not so fully to every body, God discernes it. And out of doubt Gods children though they were in hell they would bee afraid to offend God out of love. And when judgements are inflicted on the Children of God, their chiefe care is to make their peace with God: for the putishment they respect it not so much; they are content to have the judgement lie still, so they may receive peace, and assurance of reconciliation. As David, when the hand of God was upon him for numbering the people, 2 Sam. 24. O saith he, forgive the trespasse of thy servant. That is the first thing he deales with God for, to forgive his iniquitie, his impietie; for the judgement he was in­different, Let thy hand be on me, and on my fathers house.

For the use, it is a note of tryall, and examination. [Page 158]There are divers losses, and crosses fall upon us: sometimes we suffer one way, sometimes another. It may be God visits us with sickenesse, and layes us on the bed of sorrow, what doth presently, and princi­pally touch us? what doe we spend our teares and sighes and prayers on? Is it to make our peace with God? Is it sinne that troubleth, and disturbes us? Is that it, or is it onely to get from under the flame, and to get, as Ierome saith, from the furnace of tribula­tion, as Chrysostome calls it? Is the trouble of the flesh onely a vexation to us? Is it so that when we runne our selves into courses that may make us shamefull, that all our chiefe care is to patch up our credite with the world, with the neglect of our peace with God? If it be thus, it is fearefull, for what are all the tor­ments and diseases of the body to the maladies of the soule? What are all the good words, and honours of the world to the peace of a mans owne conscience?

The Prophet speaks of such in Hos. 7.14. that how­led on their beds, and cryed to God for Corne and Oyle, but rebelled against God. So there are a number of people that are very passionate if they want provision, but they care not for their transgressions, if they could get from under the trouble their sinnes would never afflict them.

But in the feare of God, let us labour to come to this; to feare to sinne, rather then to smart for sinne. And if it were possible to come to that height that we might say, if there were sinne on the one side, and hell on the other, and torment; we had rather fall in­to hell then to commit sinne; it is a great pitch.

Let us labour when the hand of God is on us at [Page 159]any time, though it disturbe flesh and blood, let us know that the maine thing that should trouble us is our sinnes, and presently make our peace with God: and if wee have done that, wee shall have the out­ward affliction removed, or sanctified, we shall find hony in that Lion; wee shall have the waters of Ma­rah made sweet to us; and it may bee God will bring it about that we shall rejoyce in tribulation. So much for that.

Though there were many bad things in this wicked Pharaoh; yet here is one Berry, which though it bee in the utmost bough, I will not neglect.

The care hee had that his people should bee free as well as himselfe: Surely, ‘It is that that becomes Princes and Governours, to be sen­sible of the necessities in which their people are.’

There bee many resemblances used that prove to us the truth of this. Kings are called sometimes fa­thers, not onely in divine, but in prophane writers. The Senators of Rome, and chiefe Governours were called fathers of their countries. The common names of the Kings of the Philistims was Abimelech, My fa­ther the King: And David saith to his Subjects, Come my Children, hearken. And Solomon useth that phrase, my sonne. It is the speech of Philo the Jew, that it is fit for him that rules to carry himselfe as a father to­wards his Children. Now you that God hath bles­sed so farre as to be fathers, you know what the af­fection of a father is, what bowells he hath, what care he shewes, what sense of sorrow, for the least infirmitie of his child.

Again, secondly, Princes are called Shepheards: not onely in Homer Agamemnon is called the pastor of the people: but Cyrus my Shepheard, Esay 45. And God led his people as sheepe by the hands of Moses and Aaron, Psal. 78. ult. And he took David from the Sheep to feed his people. Now we know in the Shepheards vocati­on, there is both dilligence and love. The Shepherd considereth the state of his flock; if there be any more infirme then others, hee is touched presently with compassion towards them, he binds them up, and he doth well. So it should be with those in authority, they should ever be respective of that flock that is committed to them, and deale gently, and fairely by them: for Rehoboam, if he drive on furiously, will lose 10. parts at one time.

Againe, thirdly, a governour is said to be a head: now what respect there is in a head towards the members, every meere naturall man knowes.

Againe, a governour is said to be the husband, and the Common-wealth his wife: what respect a true husband carries to his true yoake-fellow, it is easily discerned; now willing he is to keepe her from dan­ger, and to be the vaile of her eyes, as it is said of Abraham. And you see in good Jacob when danger was towards, he put his wives in the reare, that all others might suffer before them. And Seneca saith that a governour is anima, the Prince is the soule of the Common-wealth, and the Common-wealth is his body. Now as the soule is carefull for the body, so the Prince that is pious is carefull of those that be­long to him. As the Eagle is the King of all Birds, so it is usuall to resemble Princes by that bird. And one [Page 161]property of that bird Moses tels us in Exod. 18. shee carries her young upon her wings: and marke the care of that bird, saith Lipomen, for shee will be sure if there be any danger from below, that her body shall be be­tween her young, and the danger shee will be first sen­sible of it.

Now if you require instances of this care, and good of the people, you have it in David: when the Angel forraged among the people; O what have these sheep done? he interposeth himselfe, and desireth that the hand of God might turne upon him, and his fathers house, that the people might be spared. And Moses in Exod. 32. God saith, if he will not stop him in his wrath, he will make him a mighty Nation. But Moses though the people could be merry without him, hee would not be happie without them: the truth is, if God would not be mercifull to them, he would bee blotted out of the book of life.

I need not after these honourable examples add the heathen; of Codrus that threw himself into the Armie; and Curtius that cast himself into the gulfe of Rome, and Adrianus, called Titus, by name, the delight of mankind, in regard of his gracious comportment. Or tell you of the 12 Tables for the good of the people. All in authority should be carefull of those that are under them, should be sensible of their grievances, that every disturbance to them should reflect upon themselves.

Abominable is that spirit that is in some men. It is said of Tiberius, When I am dead let the world be mingled with fire. And Nero that would correct it, turned it much worse, Nay while I live let it be so. [Page 162]So that Speech of Caligula, Let them hate me, so they feare me. He complained sometime in his time that he was not made famous by some calamity; and wish­ed that all Rome had but one neck that he might cut it off. And Vitellius posie: It is was a good smel from the Carkasse of a souldier that was killed, but better from a Citizen. These words befit not the mouth of a Prince, no, not of a man: they doe not relish of that clemencie that is the chiefe stone in the Crowne of a Prince; but of that brutishnesse that these men were guilty of. And God met with them in their kind: for there was none of them did die a dry death.

Secondly, If a Prince must be solicitous of the good of his people, so must they be for him. From me and my people, saith Pharaoh; so the people must say, for my King and me. If the Common-wealth be a wife, shee must be obedient, if they be children, they must be du­tifull. If it be a body, it must be pliable to the soule. If they be members, they must be guided by the head. If they be sheep, they must submit to the government of the Shepherd. That as Justinian the Emperour saith, there may be a sweet harmonie between Prince and people, that no string may be too high or too low; that is the best musique in the eares of God. If Pha­raoh desire for his people, how should they beg of God in the behalfe of their Soverain? Paul when he wisheth that Prayers. should be made for all men, in the first place he puts Kings. And it was the practise of holy people of God in former time. Cyprian when they were charged with some rebellion, We are far from that, we wish well to the King, saith he: And his Master before him, for so he calls Tertullian, he pro­fesseth [Page 163]concerning the Christians, that they begged of God in the behalfe of the Emperour, they desired long life, a secure regiment, and reigne, a safe house, wor­thy Counsellors, strong and valiant Souldiers, &c.

Let not this be forgotten by us, we are too defe­ctive in this: many of us pray in private for our selves, but when doe we remember our Governours? O the light of our eyes, and the breath of ournostrills, is de­prived of our prayers. If it be a sin to forget a natu­rall father, certainly it is no lesse to forget our politi­call father.

The next thing to be observed (which is the second generall) is the promise that he makes.

I will but touch one thing and so conclude, you see here that now he cannot get from under the judge­ment, what evapourates from him: he will let the peo­ple goe that they may sacrifice. If god reserve us, God willing we shall observe that he did flie off from this. But in the meane time, somewhat he saith, and promi­seth; and ‘It is no strange thing, that the worst of men have good motions sometimes.’

This Pharaoh saith another time, I have sinned. And the sorcerers say after, It is the finger of God. And Balaam saith, Let me die the death of the righteous, Num. 23. And Saul may say he hath sinned, and Ahab may humble himselfe, and Felix may sometimes tremble, and Agrippa will cry out, he is almost made a Chri­stian by Paul. And it was never known, of the most desperate adulterers, the most bloudy men, or oppres­sors, or excessive persons, but some time or other they [Page 164]did thinke ill of their own courses, and did think that another way was better, and it may be have had moti­ons and resolutions tending to reformation.

The ground is, the light that God puts into the con­sciences, and the power that he hath indued it with, that will sometimes put a man in minde of his abberations from the right way, that this is not the course hee should take.

Again, there is a generall illumination in the world, that enlightens every man, by this they come to have some notions. But as Bernard saith in another case, they come in frequently, and passe away as speedily. They are like the morning dew, or the morning cloud, soon dissipated, not so good as Ephraims cake that was halfe baked, they are soon gone, as Tertullian saith of the flower it is a thing to look on, and breath on, and smell to, and it is gone. So it is with these motions of the wicked, they passe away as smoke.

Therefore, for the use of it; Let us not be confident of the motions, and flashes of the wicked, unlesse they persist and continue in them there is little hope.

Nay, let us not please our selves for motions that are like flashings of lightning in the soule, they are not worth the talking of. When motions come that are good, cherish them, keep them on foot, that they may be actuated and perfected. Thus God would have us to doe, it is a sparke of the divine fire, therefore the Lord would have it blown till it come to a flame. If at any time we finde it dying, (as like enough the dear Saints of God may doe) we must stir it up, and ex­cite the grace of God by the use of the Ordinances of God, as the Apostle speaks. And likewife by reflect­ing [Page 165]upon our many omissions and neglects (and it may be suppression of motions by the cons [...]tion of the fearfull account we must give one day for these neglects, stir it up, and keep it fresh, and by the bles­sing of God there may come great matters. That that is now a sparke may be a flame, that that is like a cloud no bigger then a hand, it may after mask the whole heavens. That that is now as a grain of mu­stard seed, it may be a great tree, wherein the fowles of the air may make their nests.

Of all take heed of quenching and suppressing this Spirit, of puting it out, and that is done by wilfull, grosse sins. When God gives good motions, if men would cherish them and keep them alive, there might be much good in them: but when they run into foul sins that waste conscience, the graces of God die, and all good motions are as far to seek as if they never had been. This will add to a mans judgment, when God shall put these things in his heart, and he by untimely frosts nipps them in the bud, whereas if he would che­rish them, they would come to great perfection and improvement.

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? [Page 167]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 [Page 168] 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 [Page 169]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 [Page 170]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 [Page 171]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 onely 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 [Page 172] 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 onely 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 onely 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 [Page 173]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 [Page 174]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? [Page 175]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, [Page 176]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.

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 [Page 179]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, [Page 180]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.

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 [Page 181]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.

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 [Page 182]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 onely 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 onely it was a great work, but a [Page 183]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 [Page 184]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 [Page 185]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 [Page 186]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 [Page 187]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. [Page 188]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.

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 [Page 189]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 [Page 190]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.

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.

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 [Page 192]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 [Page 193]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 [Page 194]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.

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.

Some 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.

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. [Page 197]As 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 [Page 198]had 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 [Page 199]and 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 onely 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 [Page 200]men 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 [Page 201]the 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 [Page 202]the woman that came trembling before him, and was afraid of being checked, he did not onely 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.

Therefore 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.

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 [...] [Page 204]God, 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 [Page 205]of 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 [...], 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, [Page 206]that 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?

Saith 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 [Page 208]be 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 [Page 209]from 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, [Page 210]and 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 onely 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 onely 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; [Page 211]and 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 onely, 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 [Page 212]must know God to be the onely 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 [Page 213]they 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 [Page 214]vexation 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 [Page 215]raine, 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.

That 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 [Page 217]when the hand of God is against thee, acknowledge not onely 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 onely 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 [Page 218]that 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.