mayst know that there is none like the Lord. It shall appeare in the removall of this judgement thou shalt see all the Frogs confined to their proper element of water For the first the yeelding Be it according to thy word 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 It hath ever been the manner of Gods people in all times fairely to intreat and easily to deale with and respectively to use and not to irritate others that have been of place and qualitie though they have been strangers to them both in judgment and affections In Gen. 4.7 saith God to Cain in the behalf of Abel his desire shall be to thee and thou shalt rule over him 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 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 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
Judgement and Mercy OR The Plague of Frogges inflicted removed Delivered in Nine SERMONS By that late Reverend and Learned Divine Mr. IOSIAS SHUTE Arch-deacon of Colchester and Preacher at St. Mary Woolnoth in London With his usuall Prayers before and after Sermon Whereunto is added A Sermon Preached at his Funerall By Mr. EPHRAIM VDALL Eccles 12. 10. The Preacher sought to finde out acceptable words and that which was written was upright even words of truth Imprimatur Ja. Cranford Octob. 29. 1644. London Printed for Charles Greene and are to be sold at his Shop in Ivie Lane at the signe of the Gun 1645. To the Christian Reader TO commend persons or things of worth in a perfunctory slight manner is little better then to dispraise them therefore I shall forbeare Encomiums of this worthy Author or his Labours lest I run that hazard Let his own Workes praise him in the gates Prov. 31.31 only lengthen thy patience to the thorow perusall of these ensuing Sermons and thou shalt finde that that may heighten thy esteeme both of him and them I am confident that those who were his usuall Auditors will herein finde his owne vestigia both for matter and phrase And my hope is that by the blessing of God many honest hearts may reape benefit by these his Labours Heb. 11.4 whereby he being dead yet speaketh that had not opportunity in his life time to partake of his indefatigable Ministery As for others as this worthy man once said of the chiefe in Magistracy upon occasion of the death of King Iames that when the body turnes traytor it is just with God to behead it so may I say for the Ministery when God in Mercy shall set up such burning and shining lights and men in stead of walking by them spit at them God is justly provoked to extinguish those lights Jer. 13.6 and leave men to stumble upon the darke mountaines But I shall no longer detaine thee from the worke it selfe but commit it and thee to the blessing of God H. W. Morning Prayer before the SERMON MOst glorious Lord God and mercifull Father in Jesus Christ we poore wretched and miserable sinners doe here prostrate our selves before thee humbly acknowledging that to thee belongs all honour and glory whose pure eyes can behold no iniquity and to us nothing but shame and confusion of face for our manifold transgressions committted against thee If we looke upon our selves as we lye in the loynes of our first parents we are a part of that tainted seed that might justly inherit thy wrath our understandings are darkened and our wills instead of conformity to thine are growne rebellious in as much as that by nature there is not one good thought in us but a pronenesse to all evill whatsoever And if we consider our selves in our actuall transgressions by our sinnes of ignorance our sinnes of infirmity and of doubting our sinnes against our owne knowledge and against our vowes and purposes and promises of better obedience Wee have greatly dishonoured thy glorious name and grieved thy good Spirit and weakened thy graces more and more within us and have justly exposed our selves to thy eternall curse Even at this time Holy Father in the middest of thy Temple we come before thee clogged with so many imperfections that if thou shouldest be extreame to marke what is done amisse the best of us were never able to abide it It is thine infinite mercie that we are not consumed and therefore doe we live to put up this poore imperfect prayer to thee because thy compassions fail not But O God though in our selves we be miserable and weak and forlorne suffer us to cast up our eyes to the hills from whence commeth our helpe to importune thee by the Gracious Name of Father and to intreat thee for the merits of the Sonne of thy love to be mercifull to us Remember thine owne promise that if we confesse our sinnes and leave them and come to thee in the Sonne of thy love we shall finde mercy Lord we renounce our former sinnes it grieves us that we can be no more sorry for the same By the blessed assistance of thy holy Spirit we intend to live more conscionably for the time to come And we come to thee for Christs sake desiring thee to speake peace to our soules through his bloud bury all our sinnes in his grave that they may never rise up in this world to shame us and to be a reproach unto us to terrifie our consciences to desperation to intercept thy blessings or our prayers or in the world to come everlastingly to condemne us And because the foundation of all our comfort stands in the assurance of this Lord multiply to every one of our soules the blessed evidences of this thy reconciliation Send the holy Spirit of thy Son into every of our hearts to renue us to that glorious Image of thine from whence we are fallen and that may worke every saving grace in us True faith in thy promises that though thou kill us we may trust in thee resolution in all good causes feare and reverence of thy glorious Majesty a groaning and daily mourning under our owne imperfections that ever we offended so good a God and so gracious a Father a good use making of all the afflictions and chastisements upon others And teach every one of us upon whom these dayes of our peace and prosperity and health are renewed who know not how soone we may be drawn to a reckoning to prepare our selves that whensoever thou shalt come neare us either by that generall or more particular judgements wee may be able to stand in the day of our visitation And because thou of thine infinite wisdome hast set apart the Ministery of thy Word to fit us for that time Lord blesse it at all times and at this time enable me that am to speake it the most unworthy of all the sonnes of Levi Lord cover all my sinnes and manifold imperfections in that mercy of thine that hath no measure and be pleased so to assist me by thy more particular helpe that I may deliver thy word boldly truly feelingly and sincerely Circumcise the hearts and eares of this people that they may heare attentively treasure it up in their hearts carefully and bring forth the fruit in their lives and conversations conscionably to thy glory and the assurance of their owne salvation in the day of Jesus Christ To whom with thee O Father and thy Blessed Spirit be ascribed as due is all honour and glory both now and for evermore Amen Evening Prayer before the Sermon O Lord our God great in Majesty and infinite in Power and in Jesus Christ our most mercifull and loving Father we poore and wretched sinners are here again by thy providence assembled in thy Sanctuary to be made partakers of the good of thy house But Lord what are we that we should tender any petition to thee unworthy we are to
Spirit direct us vouchsafe good God to goe in and out before us Keepe in us a purpose never to sin confirm it more and more and upon every suggestion to sin let us call to minde our vowes and promises of better obedience and though we have dealt falsely before now make them more powerfull to restraine us If we fall by infirmity let our hearts smite us speedily restore us by repentance immediately evermore keep us from impenitencie hardnesse of heart and presumption the power of Satan and a downfall into sin Grant us all other things that thou in thy wisdome knowest better that we want then we to aske not for any merits of ours we disclaime them nothing belongs to us but shame and confusion but even for thy Names sake for thy promise sake for Iesus Christs sake the Sonne of thy love and our Saviour in whose Name we further call upon thee as he hath taught us saying Our Father which art c. THE FIRST SERMON Vpon EXOD. CHAP. 8. VERS 1.2 And the Lord spake unto Moses Go unto Pharaoh and say unto him Thus saith the Lord Let my people goe that they may serve me And if thou refuse to let them goe behold I will smite all thy borders with frogs 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 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 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
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 If thou refuse to let them goe 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 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 If thou refuse to let them goe 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 If thou refuse to let them goe I will smite thy Country with frogs 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 Never did God punish any man 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 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 I will smite thy land and all thy borders with frogs 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 then before but these I passe and come to speake of the judgement I will smite thy land with frogs 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 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
not commended that men commend but that God commendeth One word of approbation from him is worth a thousand Encomiums and large panegyricks of men Surely God will honour those that honour him And such honour have all his Saints When shall I pray for thee Some out of this clause of Moses observe these three things First Moses fitnesse to pray if he will have it done presently hee is content to doe it instantly if hee will Secondly Moses confidence in prayer any time when he will he makes no doubt but God will heare him Thirdly Moses charity when shall I pray for thee and thy people and thy servants Though hee were an enemy to him and used him discourteously yet hee would pray for him First when shall I pray as if he were ready to pray alway Godly people are alway in a good disposition for prayer They keep in themselves a readinesse for the performance of that dutie We have a rule in divinitie that affirmative precepts bind semper but not ad semper that is a man is not tied to the continuall performance of them to doe nothing else A man is not tied all day to pray and continually to give almes or to heare the word of God But he is bound semper that is to have alway a readinesse of disposition to holy duties so here it was in Moses It is fitly said by our blessed Saviour pray alway and by the Apostle pray continually 1 Thes 5.17 There were those that grossely understood this for they thought the strength of that counsell and admonition was that a man should wave preaching and receiving of the Sacrament and all parts of Gods worship meerely for that dutie of prayer Nay they thought a man should intermit the works of his ordinary calling and vocation meerely to be given to prayer Therefore those Euchites those men that pervert this place of whom Austin and others speake they imployed all the time they could gaine from their sleepe and meate to pray It would but squander away the time and ravell it out unprofitably to bestow a large confutation of these people For certainly God never intended that one of his ordinances should justle out another There must be a time for hearing and for praying and for working in a mans calling That Apostle that saith pray continually saith be instant in season and out of season to preach and heare the word and wisheth them to give to the poore and to worke in their callings God never intended his ordinances should enterfere or exclude each other but they must be sorted out in due time and in fit opportunitie But others have not well agreed about these words for praying continually Some understand that this consists in a mans good life he that lives a holy life prayes continually Truely as the Greek father saith good works have a loud voyce in the eares of God and that man prayes still that is doing good still Chrysostome sticks not to say that good works have the place of prayer with God and impetrate But I think not that that is the meaning of the Apostle If therefore we understand it pray continually that is at set times and observe them with a non obstante So Austin understands it Others understand it Pray continually that is upon all fit occasions lift up your soules to God though but in short ejaculations Others understand it pray continually that is without fainting though you have not the returne of your petitions presently yet pray without wearinesse Lastly Austin lights upon another for our purpose Pray continually that is ever be disposed and fit to pray That wee may say as David O God my heart is ready Surely that David that could pray seven times a day and that Daniel that could pray three times a day in a solemne manner retiring themselves from all occasions to performe that dutie to God wee may well thinke that these people kept themselves in a fit disposition in a readinesse to performe that dutie they were ready upon all occasions that God offered to turne themselves to God I desire for the use of it that according to the example of Moses and of these people wee would be alway ready There is a great defect and it is the worse because it is so necessary a practise for us There be some that are so buried in the cares of the world and so taken up with worldly occasions like Martha they are busie about many things that they have no time with Mary to intend the best things They are so unsetled by worldly occasions that it is a long time before they can put themselves into a course to pray their hearts are untuned they can hardly put them into a way of prayer and supplication And when they come to it as that old father said their bodies are at Church and their minds are at home Others are so taken up with pleasures and recreations that they have no mind to pray There are other Epicurious filthy people that outslip the morning prayer and before the evening sacrifice comes they drown their devotion in drinke that they have more need of sleep then mind to pray There are others that put themselves from a preparation and readinesse to prayer by malice they are so soure of that leaven that they know not how to pray It is not fit they should come to God for peace without peace They make God bind their sinnes because they will not forgive their brethren We should so live as they that looke daily to die and if so then we should be alway fit to pray It is the best preparation for death O there is none like that A spirit full of supplication a soule that is still sending holy ejaculations to God Almighty and that keeps it selfe in a fitnesse for holy duties that soule is fit to be a sacrifice to God that soule can say So come Lord Jesus Therefore I beseech you in the name of God take heed of worldlinesse of Epicurianisme of wantonnesse of gluttony and surfeiting of malice and all grosse sinnes For these grosse sinnes that men accustome themselves to fall into hurt the foot of prayer and lame it that it cannot goe to God keepe your selves from these be ever carefull in holy wayes to walke in the presence of God and then you shall have encouragment to goe to the throne of grace and that with boldnesse and confidence which is the next thing in Moses prayer he comes to God with confidence but so much for this time THE NINTH SERMON Vpon EXOD. CHAP. 8. VERS 10. Be it according to thy Word that thou mayest know that there is none like the Lord our God PHaraoh having pitched on the morrow saith Moses according to thy word be it In the first place he yeelds then hee gives the reason why he so yeelds He yeelds Bee it according to thy Word that is I will observe thine owne time Then he gives the reason why he doth so that thou
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 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 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 The long-suffering of God 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 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 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
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 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 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 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 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
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 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 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 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 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 Where words will not serve blows must 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 THE FIFTH SERMON Vpon EXOD. CHAP. 8. VERS 5. And the Lord spake unto Moses say unto Aaron Stretch forth thine hand with thy rod over the streames over the rivers over the ponds and cause frogs to come up upon the land of Egypt c. 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 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 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 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
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 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 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 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 râ—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 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