Contemplations vpon the principal passages of the holy story. The second volume; in foure books. By I. Hall, Dr. of Diuinity Contemplations upon the principall passages of the Holy Storie. Vol. 2 Hall, Joseph, 1574-1656. 1614 Approx. 311 KB of XML-encoded text transcribed from 246 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A02526 STC 12652 ESTC S103630 99839379 99839379 3791 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02526) Transcribed from: (Early English Books Online ; image set 3791) Images scanned from microfilm: (Early English books, 1475-1640 ; 680:6) Contemplations vpon the principal passages of the holy story. The second volume; in foure books. By I. Hall, Dr. of Diuinity Contemplations upon the principall passages of the Holy Storie. Vol. 2 Hall, Joseph, 1574-1656. [16], 478 [i.e. 475], [5] p. Printed by H. L[ownes] for S. Macha[m], & are to be sold in Pauls Church-yard at the signe of the Bul-head, At London : 1614. Printer's name from STC. The first two leaves are blank except for signature-mark "A" or "A2" with marginal rules; the last two leaves are blank except for marginal rules. Books 5-8; books 6-8 each have separate dated title page; pagination and register are continuous. P. 475 misnumbered 478. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T -- Meditations -- Early works to 1800. 2005-01 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-02 Judith Siefring Sampled and proofread 2005-02 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Contemplations VPON THE PRINCIPAL PASSAGES OF THE HOLY STORY . THE SECOND VOLVME ; In foure Books . By I. HALL , Dr. of Diuinity . At London printed by H. L. for S. Machā , & are to be sold in Pauls Church-yard at the signe of the Bul-head . 1614. TO THE HIGH AND MIGHTIE PRINCE CHARLES , PRINCE OF GREAT BRITAINE . Most excellent Prince ; ACcording to the true dutie of a seruant , I intended all my Contemplations to your now-glorious Brother , of sweet and sorrowfull memory . The first part whereof , as it was the last Booke that euer vvas dedicated to that deare , and immortall name of his : so it was the last , that was turned ouer by his gratious hand . Now , since it pleased the GOD of spirits to call him from these poore Contemplations of ours , to the blessed Contemplation of himselfe , to see him as he is , to see , as he is seene ; to whom is this sequel of my labours due , but to your Highnes , the heire of his Honour , and vertues ? Euery yeere of my short pilgrimage , is like to adde somthing to this Worke ; which in regard of the subiect , is scarce finite : The whole dooth not onely craue your Highnesses Patronage , but promises to requite your Princely acceptation , with many sa●red examples ▪ and rules , both for piety , and wisedome ; towards the decking vp of this flourishing spring of your Age ; in the hopes whereof , not onely vvee liue , but hee that is dead , liues still in you : And if any peece of these indeuours come short of my desires , I shall supplie the rest vvith my prayers : vvhich shall neuer bee vvanting to the GOD of Princes , that your ▪ happy proceedings may make glad the Church of GOD , and your selfe in either World , glorious . Your Highnesses in all humble deuotion , and faithful obseruance , J. HALL . Contemplations . THE FIFT BOOKE . The waters of Marah . The Quayles and Manna . The Rock of Rephidim . The Foyle of Amalek , or , The hand of Moses lift vp . The Law. The Golden Calfe . TO THE RIGHT HONOVRABLE , HENRY , EARLE OF HVNTINGDON ; LORD Hastings , Botreaux , Molines , and Moiles ; His Maiesties Lieutenant in the County of Leicester , A Bountiful Fauourer of all good Learning , A Noble Precedent of Vertue ; The First Patrone of my poore studies ; I. H. Dedicates this first peece of his Labours , and wisheth all Honour and Happines . CONTEMPLATIONS . THE FIFT BOOKE . The waters of Marah . ISRAEL was not more loath to come to the red Sea , then to part from it . How soon can God turne the horror of any euill into pleasure ? One shore resounded with shrieks of feare ; the other with timbrels , and dances , and songs of deliuerance . Euery maine affliction is our red Sea , which whiles it threats to swallow , preserues vs : At last our songs shall be lowder then our cries . The Israelitish Dames , when they saw their danger , thought they might haue left their timbrels behinde them ; how vnprofitable a burden seemed those instruments of Musicke ? yet now they liue to renue that forgotten minstralsie , and dancing , which their bondage had so long discontinued : and well might those feet dance vpon the shore , which had walked through the Sea. The Land of Goshen was not so bountifull to them , as these waters . That affoorded them a seruile life : This gaue them at once freedome , victory , riches ; bestowing vpon them the remainder of that wealth , which the Egyptians had but lent . It was a pleasure to see the floating carcasses of their aduersaries ; and euery day offers them new booties ; It is no maruell then if their hearts were tied to these banks . If wee finde but a little pleasure in our life , we are ready to dote vpon it . Euery small contentment glewes our affections to that we like : And if heere our imperfect delights hold vs so fast , that we would not be loosed ; how forceable shall those infinite ioyes bee aboue , when our soules are once possessed of them ? Yet if the place had pleas'd them more , it is no maruell they were willing to follow Moses ; that they durst followe him in the wildernesse , whom they followed through the Sea : It is a great confirmation to any people , when they haue seene the hand of God with their guide ▪ O Sauior which hast vndertaken to carry me from the spirituall Egypt , to the Land of promise ; how faithfull , how powerfull , haue I found thee ? How fearlesly should I trust thee ? how cheerefully should I follow thee through contempt , pouertie , death it selfe ? Maister , if it be thou , bidde vs come vnto thee . Immediately before , they had complained of too much water : now they goe three dayes without . Thus God meant to punish their infidelitie , with the defect of that whose abundance made them to distrust . Before , they saw all water , no land ; now all dry , and dusty land , and no water . Extreamities are the best tryals of men : As in bodies , those that can beare sudden changes of heats and cold without complaint , are the strongest . So much as an euil touches vpon the mean , so much help it yeelds towards patience ; Euery degree of sorrow is a preparation to the next : but when wee passe to extreames without the meane , we want the benefit of recollection ; and must trust to our present strength . To come from all things to nothing , is not a descent but a downfall ; and it is a rare strength and constancy , not to be maimed at least . These headlong euils , as they are the sorest , so they must be most prouided for ; as on the contrary a sudden aduancement frō a low condition to the height of honour , is most hard to menage . No man can maruell how that tyrant blinded his captiues , when he heares that hee brought them immediatlie , out of a darke dungeon , into rooms that were made bright , and glorious . We are not worthy to knowe , fot what wee are reserued ; no euill can amate vs , if we can ouercom sudden extremities . The long differring of a good ( though tedious ) yet makes it the better , when it comes . Well did the Israelites hope that the waters which were so long in finding , would be precious when they were found : Yet behold they are crossed , not only in their desires , but in their hopes ; for after three dayes trauell , the first fountaines they finde are bitter waters . If these wells had not run pure gall , they could not haue so much complained . Long thirst wil make bitter waters sweete ; yet such were these springs , that the Israelites did not so mnch like their moisture , as abhor their relish . I see the first handsell that God giues them in their voyage to the Land of promise ; Thirst , and bitternesse . Satan giues vs pleasant entrances into his waies , and reserues the bitternes for the end● ▪ God ●nures vs to our worst at first ; and sweetens our conclusion with pleasure . The same GOD , that would not lead Israel through the Philistines Land , least they should shrinke at the sight of warre , now leads them through the Wildernesse , and feares not to trie their patience with bitter potions . If hee had not loued them , the Egyptian fornace or sword had preuented their thirst , or that Sea wherof their enimies drunk dead ; and yet see how hee diets them . Neuer any haue had so bitter draughts vpon earth as those hee loues best : The palate is an ill iudge of the fauours of God. O my Sauiour , thou didst drinke a more bitter cup from the hands of thy Father , then that which thou refusedst of the Iewes , or then that which I can drinke from thee . Before , they could not drinke if they would ; now they might and would not . God can giue vs blessings with such a tang , that the fruition shall not much differ from the want : So , many a one hath riches , not grace to vse them ; many haue children , but such , as they preferre barrennes . They had said before , Oh that we had any water ; now , Oh that wee had good water . It is good so to desire blessings from God , that wee may be the better for inioying them ; so to craue water , that it may not be sauced w th bitternes . Now these fond Israelites in steed of praying , murmur ; in steed of praying to God , murmur against Moses . What hath the righteous done ? He made not either the Wildernesse dry , or the waters bitter ; Yea ( if his conduct were the matter ) what one foot went hee before them without God ? The piller led them , and not hee ; yet Moses is murmur'd at . It is the hard condition of authoritie , that when the multitude fare well , they applaud themselues ; when ill , they repine against their gouernours . Who can hope to be free , if Moses escape not ? Neuer any Prince so merited of a people . He thrust himselfe vpon the pikes of Pharaohs tyranny . He brought them from a bondage worse then death . His rod diuided the Sea , and shared life to them , death to their pursuers . VVho vvould not haue thought these men , so obliged to Moses , that no death could haue opened their mouthes , or raised their hands against him ? Yet now , the first occasion of want makes them rebell : No benefit can stop the mouth of Impatience . If our turne be not serued for the present , former fauours are either forgotten , or contemned . No maruell if we deale so with men , when God receiues this measure from vs. One yeare of famine , One summer of pestilence , One moone of vnseasonable weather , makes vs ouer-look all the blessings of God ; & more to mutine at the sense of our euill , then to praise him for our varieties of good : whereas , fauours well bestowed leaue vs both mindfull and confident ; and will not suffer vs either to forget or distrust . O God , I haue made an ill vse of thy mercies , if I haue not learned to be content with thy corrections . Moses was in the same want of water with them , in the same dis●aste of bitternes , and yet they say to Moses , What shal we drink ? If they had seene him furnished with full vessels of sweete water , and themselues put ouer to this vnsauory liquor ; enuy might haue giuen some colour to this mutinie : but now their leaders common misery , might haue freed him from their murmurs . They helde it one peece of the late Egyptian tyranny , that a task was required of them , which the imposers knew they could not performe ; to make brick when they had no straw● ; Yet they say to Moses , what shall wee drink ? Themselues are grown exactors , and are ready to menace more then stripes , if they haue not their ends , without means : Moses took not vpon him their prouision , but their deliuerance : and yet , as if he had been the common victualer of the Camp , they aske , what shall we drink ? When want meets with impatient mindes , it transports them to fury ; Euery thing disquiets , and nothing satisfies them . What course doth Moses now take ? That which they should haue done , and did not ; They cryed not more feruently to him , then he to God : If he were their leader , God was his . That which they vniustly required of him , he iustly requires of God , that could doe it ; He knew whence to look for redresse of all complaints ; this was not his charge , but his Makers , which was able to maintaine his owne act . I see and acknowledge the harbour , that we must put into , in all our ill weather . It is to thee , O God , that we must poure out our hearts , which onely canst make our bitter waters sweet . Might not that rod which took away the liquid nature from the waters , and made them solid ; haue also taken away the bitter quality from these waters , and made them sweet ? since to flowe is naturall vnto the water ; to be bitter is but accidentall . Moses durst not imploy his rod without a precept ; hee knew the power came from the commandement . Wee may not presume on likelyhoods , but depend vpon warrants ; therefore Moses doth not lift vp his rodde to the waters , but his hand and voyce to GOD. The hand of faith neuer knocked at heauen in vaine : No sooner hath Moses shewd his grieuance , then God shews him the remedie : yet an vnlikely one , that it might be miraculous . He that made the waters , could haue giuen them any sauor : How easie is it for him that made the matter , to alter the quality ? It is not more hard to take away , then to giue . Who doubts but the same hand that created them , might haue immediatly changed them ? Yet that almighty power will doe it by meanes . A peece of wood must sweeten the waters : What relation hath wood to water ; or that which hath no sauour ; to the redresse of bitternes ? Yet here is no more possibility of failing , then proportion to the successe : All things are subiect to the commaund of their Maker ; He that made all of nothing , can make euery thing of any thing : There is so much power in euery creature , as he wil please to giue . It is the praise of omnipotencie to work by improbabilities ; Elisha with salt , Moses with wood , shall sweeten the bitter waters ; Let no man despise the meanes , when he knowes the author . God taught his people by actions , as well as words . This entrance shewd them their whole iourney ; wherein they should taste of much bitternesse : but at last through the mercy of GOD , sweetned with comfort . Or did it not represent themselues rather , in the iourney ? in the fountaines of whose hearts , were the bitter waters of manifold corruptions , yet their vnsauory soules are sweetned by the graces of his Spirite . O blessed Sauiour : the wood of thy Crosse , that is , the application of thy sufferings , is enough to sweeten a whole sea of bitternesse . I care not how vnpleasant a potion I finde in this wildernesse , if the power and benefit of thy precious death may season it to my soule . The Quayles , and Manna . THe thirst of Israel is wel quenched : for besides the change of the wate●s of Marah , their station is changed to Elim ; where were twelue fountaines , for their twelue Tribes ; and now they complaine , as fast , of hunger . Contentation is a rare blessing ; because it arises either frō a fruition of all comforts , or a not desiring of some which wee haue not . Now , we are neuer so bare , as not to haue some benefits ; neuer so full as not to want something , yea as not to be full of wants . God hath much adoe with vs : Either wee lack health , or quietnes , or children , or wealth , or company , or our selues in all these . It is a woonder these men found not fault vvith the vvant of 〈…〉 their quayles , or vvith their olde clothes , or their solitarie way Nature is moderate in 〈◊〉 desires : but conceit is vnsatiable . Yet vvho can deny 〈…〉 be a sore vexation ? Before 〈◊〉 they vvere forbidden sowre bread ; but now vvhat ●eauen is so ●●wr as want ? When meane● hold out , it is easie to be 〈◊〉 . Whiles their dough , and other c●●es lasted , vvhiles they vvere gathering of the dates of Elim , vvee heare no newes of them . Who cannot pray for his daily bread , vvhen he hath it in his cup-bord ? But vvhen our owne prouision failes vs , then not to distrust the prouision of God , is a noble tryall of faith . They should haue said ; He that stopt the mouth of the sea , that it could not deuoure vs , can as easily stop the mouth of our stomacks ; It was no easier matter to kill the first borne of Egypt , by his immediate hand , then to preserue vs : Hee that commanded the Sea to stand still and gard vs , can as easily commaund the earth to nourish vs : He that made the rod a serpent , can as well make these stones , bread : Hee that brought armies of frogs and caterpillers to Egypt , can as well bring whole drifts of birds and beasts , to the desert : He that sweetned the waters with wood , can aswell refresh our bodies , with the fruits of the earth . Why doe we not wait on him whom wee haue found so powerful ? Now they set the mercy and loue of GOD vpon a wrong last ; whiles they measure it onely by their present sense . Nature is iocond and cheereful , whiles it prospereth : let God withdraw his hand ; no sight , no trust . Those can praise him with timbrels for a present fauor , that cannot depend vpon him , in the want of meanes for a future . Wee all are neuer weary of receiuing , soone weary of attending . The other mutiny , was of some few male-contents , perhaps those strangers , which sought their owne protection vnder the wing of Israel ; this , of the whole troup . Not that none were free : Caleb , Ioshua , Moses , Aaron , Miriam were not yet tainted : vsually God measures the state of any Church , or country by the most ; The greater part carries both the name and censure . Sinnes are so much greater , as they are more vniuersall : so farre is euill from being extenuated by the multitude of the guilty , that nothing can more aggrauate it . With men , commonness may plead for fauour ; with God it pleads for iudgement . Many hands drawe the cable with more violence , then fewe : The leprosie of the whole body is more loathsome then that of a part . But what doe these mutiners say ? Oh that we had died by the hand of the Lord. And whose hand was this , O yee fond Israelites , if ye must perish by famine ? God carried you forth ; God restrain'd his creatures from you : and while you are ready to die thus ; ye say , Oh that we had dyed by the hand of the Lord. It is the folly of men , that in immediate iudgement they can see Gods hand : not in those , whose second causes are sensible ; whereas God holds himselfe equally interessed in all : challenging that there is no euill in the citie , but from him . It is but one hand , and many instruments , that God strikes vs with : The water may not lose the name , though it come by chanels and pipes from the spring . It is our faithlesnesse , that in visible meanes , wee see not him that is invisible . And vvhen would they haue wisht to die ? When we sate by the flesh-pots of Egypt : Alas , what good would their flesh-pots haue done them , in their death ? If they might sustaine their life , yet what could they auaile them in dying ? For if they were vnpleasant , what comfort was it , to see them ? If pleasant , what comfort to part from them ? Our greatest pleasures are but paines in their losse . Euery minde affects that which is like it selfe . Carnall minds are for the flesh-pots of Egypt , though bought with seruitude ; spirituall are for the presence of GOD , though redeemed with famine : and vvould rather die in Gods presence , then liue without him , in the sight of delicate or full dishes . They loued their liues well enough : I heard how they shrieked , when they were in danger of the Egyptians ; yet now they say , Oh that we had died : Not , oh that wee might liue by the flesh-pots ; but oh that wee had dyed . Although life be naturally sweete , yet a little discontentment makes vs weary . It is a base cowardlinesse , so soone as euer wee are called from the garrison to the field , to thinke of running away . Then is our fortitude worthy of praise , when we can indure to be miserable . But vvhat ? can no flesh-pots serue but those of Egypt ? I am deceiued , if that Land affoorded them any flesh-pots saue their owne : Their Landlords of Egypt held it abhomination to eate of of their dishes , or to kill that vvhich they did eate . In those times then they did eate of their owne ; and why not now ? They had droues of cattell in the Wildernes ; why did they not take of them ? Surely if they would haue been as good husbands of their cattell , as they vvere of their dough , they might haue had enough to eate without need of murmuring : for if their back-burden of dough lasted for a moneth ; their heards might haue serued them many yeares . All grudging is odious ; but most ▪ when our handes are full . To whine in the midst of abundance , is a shamefull vnthankfulnesse . When a man would haue looked that the anger of GOD should haue appeared in fire ; now beholde his glory appears in a cloud . Oh the exceeding long suffering of God , that hears their murmurings ; and as if hee had been bound to content them , in steed of punishing , pleases them ; as a kinde mother would deale with a rabid childe , who rather stils him vvith the brest , then cals for the ●odde . One would haue thought that the sight of the cloud of God should haue dif●pell'd the cloud of their distrust ; and this glory of GOD should haue made them asham'd of themselues , and afraide of him : Yet I doe not heare them once say , What a mighty and gracious God haue wee distrusted ? Nothing will content an impotent mind , but fruition . When an heart is hardned with any passion , it will indure much , ere it will yeeld to relent . vp for them that loue him ! As on the contrary , if the righteous scarce be saued , where will the sinners appeare ? Oh God thou canst , thou wilt make this disterence . Howsoeuer with vs men the most crabbed and stubborne oftentimes fare the best ; the righteous Iudge of the vvorld frames his remunerations as hee findes vs ▪ And if his mercy sometimes prouoke the worst to repentance by his temporall fauours , yet hee euer reserues so much greater rewarde for the righteous , as eternity is beyond time , and heauen aboue earth . It was not of any naturall instinct , but from the ouer-ruling power of their Creator , that these Quayles came to the desert . Needs must they come vvhom God brings . His hand is in all the motions of his meanest creatures . Not onely wee , but they mooue in him . As not many Quayles , so not one Sparrow fals without him : How much more are the actions of his best creature , Man , directed by his prouidence ? Hovv ashamed might these Israelites haue been , to see these creatures so obedient to their Creator , as to come and offer themselues to their slaughter ; whiles they went so repiningly to his seruice , and their owne preferment ? Who can distrust the prouision of the great house-keeper of the world , when he sees how hee can furnish his tables at pleasure . Is he growne now carelesse , or we faithless rather ? Why doe we not repose vpon his mercy ? Rather then wee shall vvant , when vvee trust him , hee vvill fetch Quayles from all the coasts of heauen to our boord . Oh Lord thy hand is not shortned to giue : let not ours be shortened , or shut in receiuing . Eliahs seruitors the Rauens brought him his full seruice of bread , and flesh at once ; each morning & euening . But these Israelites haue their flesh at eeuen , and their bread in the morning : Good reason there should bee a difference . Eliahs table was vpon Gods direct appointment ; The Israelites vpon their mutiny : Although God will relieue them with prouision , yet he will punish their impatience with delay ; so shall they knowe themselues his people , that they shall finde they were murmurers . Not onely in the matter , but in the order , God answers their grudging ; First they complaine of the want of flesh-pots , then of bread . In the first place therefore they haue flesh , bread after . When they haue flesh , yet they must stay a time , ere they can haue a full meale ; vnles they would eat their meat breadlesse , and their bread dry . GOD will be wayted on ; and will giue the consummation of his blessings at his owne leasure . In the euening of our life , we haue the first pledges of his fauour : but in the morning of our resurrection , must wee looke for our perfect satiety of the true Manna , the bread of life . Now the Israelites sped well with their Quayles ; They did eat , and digest , and prosper : not long after they haue Quayles vvith a vengeance ; the meat was pleasant , but the sauce was fearefull . They let downe the Quayles at their mouth , but they came out at their nostrils . How much better had it been to haue dyed of hunger , through the chastisement of God , then of the plague of God , with the flesh betwixt their teeth ? Behold they perish of the same disease then , whereof they now recouer . The same sinne repeated is death , whose first act found remission : Relapses are desperat , where the sicknesse it selfe is not . With vs men , once , goes away with a warning , the second act is but whipping , the third is death . It is a mortall thing to abuse the lenity of God ; we should be presumptuously mad , to hope that God will stand vs for a sinning-stock to prouoke him how wee wil. It is more mercy then he owes vs , if he forbear vs once ; it is his iustice to plague vs the second time : We may thanke our selues , if we will not be warned . Their meat was strange , but nothing so much as their bread . To find Quayles in a Wilderness was vnusual ; but for bread to com downe from heauen vvas yet more . They had seene Quayles before ( though not in such number ) : Manna was neuer seene till now . From this day till their setling in Canaan , God wrought a perpetuall miracle in this food . A miracle in the place : Other bread rises vp from belowe , this fell downe from aboue ; neither did it euer raine bread till now ; Yet so did this heauenly shower fall , that it is confined to the Camp of Israell . A miracle in the quantitie ; that euery morning should fall enough to fill so many hundred thousand mouthes and mawes . A miracle in the composition ; that it was sweet like hony-cakes , round like corianders , transparent as deaw . A miracle in the qualitie ; that it melted by one heat , by another hardened . A miracle in the difference of the fall ; that ( as if it knew times , & would teach them , as well as feed them ) it fell double in the eeuen of the Sabaoth , and on the Sabaoth fell not . A miracle in the putrefaction and preseruation ; that it was full of wormes when it was kept beyond the due hour for distrust : full of sweetnes when it was kept a day longer for religion ; Yea many Ages , in the Ark , for a monument of the power and mercy of the giuer . A miracle in the continuance and ceasing ; That this showre of bread follow'd their camp in all their remoualls , till they came to taste of the bread of Canaan ; and then withdrew it selfe , as if it should haue said : Yee need no miracles , now ye haue meanes . They had the Types ; wee haue the substance . In this Wildernes of the world , the true Manna is rained vpon the tents of our hearts . Hee that sent the Manna , was the Manna , which he sent : Hee hath said , I am the Manna that came downe from heauen . Beholde their whole meales were sacramentall : Euery morsell they did eat , was spirituall . We eat still of their Manna : still he coms down from heauen . Hee hath substance enough for worlds of soules ; yet onely is to be found in the lists of the true Church : He hath more sweetnes then the hony , and the hony-combe . Happie are vvee if wee can finde him , so sweete as hee is . The same hand that rayned Manna vppon their tents , could haue rayned it into their mouthes , or laps . God loues we should take paines for our spirituall food . Little would it haue auayled them , that the Manna lay about their tents , if they had not gone forth and gathered it , beaten it , bak't it : Let saluation be neuer so plentifull , if we bring it not home , and make it ours by faith , wee are no whit the better . If the worke done , and meanes vsed , had beene enough to giue life , no Israelite had dyed : Their bellies vvere full of that bread , whereof one crum giues life : yet they dyed many of them in displeasure . As in naturall , so in spirituall things , we may not trust to meanes : The carcasse of the Sacrament cannot giue life , but the soule of it ; which is the thing represented . I see each man gather , & take his iust measure out of the common heap ; Wee must be industrious , and helpfull each to other : but when wee haue done , Christ is not partial . If our sanctification differ , yet our iustification is equall in all . Hee that gaue a Gomer to each , could haue giuen an Ephah : As easily could hee haue rayned downe enough for a moneth , or a yeare at once , as for a day . God delights to haue vs liue in a continuall dependance vpon his prouidence , and each day renew the acts of our faith and thankfulnesse . But what a couetous Israelite was that , which in a foolish distrust would be sparing the charges of God ; and reseruing that for morning which hee should haue spent vpon his supper ? Hee shall knowe , that euen the bread that came downe from heauen , can corrupt : The Manna was from aboue , the wormes and stink from his diffidence . Nothing is so soueraine , which being peruerted , may not annoy in stead of benefiting vs. Yet I see some difference betwixt the true and typicall Manna ; God neuer meant that the shadow and the body should agree in all things . The outward Manna reserued was poyson : the spirituall Manna is to vs , as it was to the Arke ; not good , vnlesse it be kept perpetually . If wee keep it , it shall keep vs from putrefaction . The outward Manna fell not at all , on the Sabaoth : The spirituall Manna ( though it balks no day ) yet it falls double on Gods day : and if we gather it not then , we famish . In that true Sabaoth of our glorious rest , we shal for euer feed of that Manna , which wee haue gathered in this eeuen of our life . The Ro●k of Rephidim . BEfore , Israel thirsted and was satisfied ; after that , they hungred and were filled ; novv they thirst againe . They haue bread and meat , but want drink : It is a maruell if God doe not euermore hold vs short of something , because he would keep vs still in exercise . Wee should forget at whose cost wee liue , if wee wanted nothing . Still God obserues a vicissitude of euill , and good ; and the same euils that we haue passed , returne vpon vs in their courses . Crosses are not of the nature of those diseases , which they say a man can haue but once . Their first seisure doth but make way for their reentry . None but our last enemy comes once for all ; and I knowe not , if that : for euen in liuing , wee die daily . So must we take our leaues of all afflictions , that wee reserue a lodging for them , and expect their returne . All Israel murmured vvhen they wanted bread , meat , water ; and yet all Israel departed from the Wildernesse of Sin to Rephidin at Gods command . The very worst men will obey God in something ; none but the good in all : Hee is rarely desperate that makes an vniuersal opposition to God. It is an vnsound praise that is giuen a man , for one good action : It may be safely said of the very diuels themselues , that they doe something well : They know , & beleeue , and tremble . If we follow God and murmur , it is all one , as if wee had staid behinde . Those distrust his prouidence in their necessitie , that are ready to follow his guidance in their welfare . It is an harder matter to indure an extreame want , then to obey an hard commaundement . Suffrings are greater tryals , then actions : How many haue we seen ieopard their liues , with cheerefull resolution , which cannot indure in cold blood to lose a lim with patience . Because God wil haue his throughly tryed , he puts them to both : and if wee cannot indure both to follow him from Sin , and to thirst in Rephidim , we are not sound Israelites . God led them , on purpose , to this dry Rephidim : Hee could as well haue conducted them to another Elim , to conuenient waterings : Or he that giues the waters of all their chanels , could as well haue deriued them to meet Israel : But God doth purposely carry them to thirst . It is not for necessitie , that we fare ill , but out of choyse : It were all one vvith God to giue vs health , as sicknes ; abundance as pouerty . The treasury of his riches hath more store then his creature can be capable of ; we could not complaine , if it vvere not good for vs to want . This should haue been a contentment able to quench anie thirst : GOD hath led vs hither ; If Moses out of ignorance had misguided vs , or we chanceably falne vppon these drie deserts , though this were no remedy of our griefe , yet it might be some ground of our complaint . But now the counsell of so wise and merciful a God , hath drawne vs into this want ; and shal not he as easily finde the way out ? It is the Lord , let him doe what hee will. There can be no more forceable motiue to patience then the acknowledgement of a diuine hand that strikes vs. It is fearefull to be in the hand of an aduersary ; but who would not be confident of a father ? Yet in our fraile humanitie , choler may transport a man from remembrance of nature ; but when wee feele our selues vnder the discipline of a wise God , that can temper our afflictions to our strength , to our benefit ; vvho vvoulde not rather murmur at himselfe , that hee should swerue towards impatience ? Yet these sturdy Israelites wilfully murmur : & will not haue their thirst quenched with faith , but with water . Giue vs water . I looked to heare when they would haue intreated Moses to pray for them ; but in stead of intreating they contend , and in stead of prayers I find commands . Giue vs water . If they had gone to God without Moses , I should haue praysed their faith : but now they goe to Moses . vvithout God , I hate their stubborne faithlesnes . To seeke to the second meanes vvith neglect of the first , is the fruit of a false faith . The answere of Moses is like himselfe , milde , and sweet ; Why contend ye with me ? Why tempt ye the Lord ? In the first expostulation , condemning them of iniustice ; since not he , but the Lord had afflicted them . In the second , of presumption ; that since it was GOD ▪ that tempted them , by want , they should tempt him by murmuring . In the one , he would haue them see their wrong ; in the other , their danger . As the act came not from him , but from God ; so hee puts it off to God , from himselfe . VVhy tempt yee the Lord ? The opposition which is made to the instruments of God , redounds euer to his person . Hee holds himselfe smitten through the sides of his ministers : So hath God incorporated these respects , that our subtlety cannot diuide them . But what temptation is this ? Is the Lord among vs , or no ? Infidelity is crafty , and yet foolish ; Crafty in her insinuations , foolish in her conceits . They imply , If wee were sure the Lord were with vs wee would not distrust ; They conceiue doubts of his presence , after such confirmations . What could God doe more , to make them knowe him present , vnless euery moment should haue renued miracles ? The plagues of Egypt , and the diuision of the Sea were so famous , that the very Innes of Iericho rang of them . Their waters were lately sweetned ; the Quayles were yet in their teeth ; the Manna was yet in their eye ; yea they saw God , in the piller of the cloud , and yet they say , Is the Lord amongst vs ? No argument is enough to an incredulous heart ; not reason , not sense , not experience . How much better was that faith of Thomas , that would belieue his eyes and hands , though his eares he would not ? Oh the deep infidelitie of these Israelites , that saw , and belieued not ! And how will they knowe if God be amongst them ? As if he could not be with them , and they be athirst : Either God must humour carnall minds , or be distrusted : If they prosper ( though it be with wickednes ) God is with them ; If they be thwarted in their owne designes , straight , Is God with vs ? It was the way to put God from them , to distrust , and murmure . If he had not been with them , they had not liued ; If hee had been in them , they had not mutined . They can thinke him absent in their want , and cannot see him absent in their sin : and yet wickednesse , not affliction , argues him gone ; Yet then is hee most present , vvhen hee most chastises . Who would not haue looked , that this answere of Moses should haue appeased their fury : As vvhat can still him that will not be quiet to thinke he hath God for his aduersary ? But , as if they would wilfully warre against heauen , they proceed ; yet with no lesse craft , then violence ; bending their exception to one part of the answere : and smoothly omitting , what they could not except against . They will not heare of tempting God ; they maintain their strife with Moses , both with words , and stones : How malitious , how heady is impatience ? The act was Gods , they cast it vpon Moses : Wherefore hast thou brought vs ? The act of God was mercifull , they make it cruell ; To kill vs and our children : As if GOD and Moses meant nothing but their ruine ; vvho intended nothing , but their life and liberty . Foolish men ! What needed this iourney to death ? Were they not as obnoxious to God , in Egypt ? Could not God by Moses as easily haue killed them in Egypt , or in the Sea , as their enemies ? Impatience is full of misconstruction ; If it be possible to find out any glosse to corrupt the text of Gods actions , they shall be sure not to scape vntainted . It was no expostulating with an vnreasonable multitude ; Moses runnes straight to him , that was able at once to quench their thirst , and their fury : What shall I doe to this people ? It is the best way , to trust God with his owne causes : when men will be intermedling with his affaires , they vndoe themselues in vaine . We shal find difficulties in all great enterprises ; If we be sure , we haue begun them from God , we may securely cast all euents vppon his prouidence , which knowes how to dispose , and how to end them . Moses perceiued rage , not in the tongues onely , but in the hands of the Israelites . Yet a while longer and they will stone mee . Euen the leader of Gods people , feared death ; and sinned not in fearing . Life is worthy to be deare to all : especially to him , vvhome publique charge hath made necessary : Meere feare is not sinfull ; It is impotence and distrust that accompany it , which make it euill . How well is that feare bestowed , that sends vs the more importunately to GOD ! Some man would haue thought of flight ; Moses flyes to his prayers ; and that not for reuenge , but for help . Who but Moses would not haue saide ; This twise they haue mutined , and beene pardoned ; and now againe , thou seest , O Lord , how madly they rebell ; and how bloodily they intend against me ; preserue me , I beseech thee , and plague them . I heare none of this : but imitating the long suffering of his God , hee seeks to God , for them , which sought to kill him , for the quarrell of God. Neither is God sooner sought , then found : All Israel might see Moses goe towardes the rocke : None but the Elders might see him strike it : Their vnbeleefe made them vnworthy of this priuiledge . It is no small fauour of God , to make vs witnesses of his great works ; That he crucifies his Son before vs ; that hee serches the water of life , out of the true rock , in our sight , is an hie prerogatiue ; If his rigour vvould haue taken it , our infidelitie had equally excluded vs , whom now his mercy hath receiued . Moses must take his rod ; God could haue done it by his vvill , without a word ; or by his word ▪ without the rod ; but hee will doe by meanes , that which hee can as easily doe without . There vvas no vertue in the rod ; none in the stroke , but all in the command of God. Meanes must be vsed , and yet their efficacie must bee expected , out of themselues . It doth not suffice GOD to name the rod , without a description ; ( Whereby thou smotest the riuer : ) Wherfore ? but to strengthen the faith of Moses , that hee might well expect this wonder from that , which he had tryed to be miraculous . How could hee but firmly beleeue , that the same meanes which turned the waters into blood , and turned the Sea into a wall , could as vvell turne the stone into vvater ? Nothing more rayses vp the heart in present affiance , then the recognition of fauours , or vvoonders passed . Behold the same rodde that brought plagues to the Egyptians , brings deliuerances to 〈◊〉 . By the same meanes can God saue and condemne : Like as the same sword defends and kil●s . That power , which turned the wings of the Quayles to the Wildernes , turned the course of the water through the rocke : Hee might ( if he had pleased ) haue caused a spring to well out of the plaine earth ; but hee will now fetch it out of the stone , to conuince and shame their infidelitie . What is more hard and dry then the rock ? What more moist , and supple then vvater ? That they might be ashamed to thinke , they distrusted least God could bring them water out of the cloudes , or springs , the very rock shall yeeld it . And now , vnlesse their hearts had beene more rockie , then this stone , they could not but haue resolued into teares , for this diffidence . I wonder to see these Israelites fed with Sacraments : Their bread was Sacramentall , whereof they communicated euery day : least any man should complaine of frequence , the Israelites receiued daily ; and now their drinke was Sacramentall , that the ancient Church may giue no warrant of a dry Communion . Twise therefore hath the rock yeelded them water of refreshing ; to signifie , that the true spirituall rock yeelds it alwayes . The rocke that followed them was Christ : Out of thy side , O Sauiour , issued that bloody stream , wherby the thirst of all beleeuers is comfortably quenched : Let vs but thirst ; not with repining , but with faith ; this rocke of thine shall abundantly flow forth to our soules , and follow vs , till this water be changed into that new wine , vvhich wee shall drinke vvith thee in thy Fathers Kingdome . The Foyle of Amalek : or The hand of Moses , lift vp . NO sooner is Israels thirst slaked , then God hath an Amalekite ready to assault them . The Almighty hath choise of rods , to whip vs with ; and will not be content with one tryall . They would needs be quarrelling with Moses , without a cause ; and now , God sends the Amalekites to quarrell with them . It is iust with God , that they , which would bee contending vvith their best friends shold haue work enough , of contending with enemies . In their passage out of Egypt , God vvould not lead them the nearest vvay , by the Philistims Land , least they should repent at the sight of warre ; now they both see , and feele it . He knowes how to make the fittest choise of the times of euill : and withholds that one while , which hee sends another , not vvithout a iust reason , why he sends , and withholds it : And though to vs , they come euer ( as we thinke ) vnseasonably , and at sometimes more vnfitly , then others ; yet hee that sends them , knowes their opportunities . VVho vvould not haue thought , a worse time could neuer haue beene pickt for Israels warre , then now ; In the feeblenesse of their troupes , when they were wearied , thirsty , vnweaponed ; Yet now , must the Amalekites doe that , which before the Philistims might not doe : We are not worthy , not able to choose for our selues . To be sicke , and dy in the strength of youth , in the minoritie of children : To bee pinched with pouerty , or miscarriage of children in our age , how harshly vnseasonable it seemes ? But the infinite wisedom , that orders our euents , knowes how to order our times . Vnlesse wee will bee shamelesse vnbeleeuers , O Lord , we must trust thee with our selues and our seasons , and know , that not that which we desire , but that , which thou hast appointed , is the fittest time for our sufferings . Amalek was Esaues grandchild ; and these Israelites , the Sons of Iacob . The abode of Amalek was not so farre from Egypt , but they might well heare what became of their cozens of Israel ; and now , doubtlesse , out of enuie watcht their opportunitie of reuenge for their old grudge . Malice is commonly hereditary , and runnes in the blood ; and ( as we vse to say of runnet ) the older it is , the stronger . Hence is that foolish hostilitie , which some men vniustly nourish vppon no other grounds , then the quarrels of their forefathers . To wreak ou● malice vpon posteritie , is at the best but the humour of an Amalekite . How cowardly , and how crafty was this skirmish of Amalek ? They doe not bid them battel in faire tearms of warre , but without all noise of warning , come stealing vpon the hindmost ; and fall vpon the weake , and scattered remnants of Israel . There is no looking for fauour at the hands of malice : The worst that either force or fraud can doe , must be expected of an aduersary ; but much more of our spirituall enemie ; by how much his hatred is deeper . Behold , this Amalek lie● in ambush to hinder our passage vnto our Land of promise and subtilly takes all aduantages of our weaknesses . Wee cannot be wise , or safe , if we stay behinde our colours ; and strengthen not those parts , where is most perill of opposition . I doe not heare Moses say to his Ioshua : Amalek is come vp against vs ; it matters not whether thou goe against him , or not ; or if thou go , whether alone or with companie ; or if accompanied , vvhether vvith manie or few , strong or weake ; Or if strong men , vvhether they fight or no : I vvill pray on the hill ; but , Choose vs out men , and goe fight : Then onely can vvee pray with hope , vvhen wee haue done our best . And though the meanes cannot effect that , which wee desire ; yet God will haue and vse the likeliest meanes on our part , to effect it . Where it comes immediately from the charge of GOD , any meanes are effectuall ; One stick of wood shall fetch vvater out of the rock , another shall fetch bitternesse out of the water : But in those proiects , which vve make for our owne purposes , vve must choose those helps , vvhich promise most efficacy . In vaine shall Moses be vpon the hill , if Ioshua be not in the vally . Prayer without meanes , is a mockerie of GOD. Here are two shadowes of one substance ; The same Christ in Ioshua fights against our spirituall Amalek , and in Moses spreads out his armes vpon the hill ; and in both , conquers . And why doth he climbe vp the hill rather , then pray in the valley ? Perhaps that he might haue the more freedom to his thoughts ; which , following the sense , are so much more heauenly , as the eye sees more of heauen ? Though vertue lies not in the place , yet choise must be made of those places , which may be most helpe to our deuotion : Perhaps , that hee might be in the eye of Israel . The presence and sight of the leader giues heart to the people : neither dooth any thing more moue the multitude , then example . A publique person cannot hide himselfe in the valley : but yet it becomes him best to shew himselfe vppon the hill . The hand of Moses must be raised , but not emptie ; neither is it his owne rod that he holds , but Gods. In the first meeting of God with Moses , the rod was Moseses ; it is like , for the vse of his trade : now the propriety is altered ; God hath so wrought by it , that now he challenges it ; and Moses dare not call it his owne . Those things which it pleases God to vse for his owne seruice , are now changed in their condition . The bread of the Sacrament was once the Bakers , now it is Gods : the water was once euery mans , now it is the Laver of Regeneration . It is both vniust , and vnsafe to hold those things common vvherein God hath a peculiarity . At other times , vpon occasion of the plagues , and of the Quayles , and of the rock , he was commanded to take the rodde in his hand ; now hee doth it vnbidden : He doth it not now for miraculous operation , but for incouragement . For when the Israelites should cast vp their eyes to the hill , and see Moses , and his rod ( the man , and the meanes that had wrought so powerfully for them ) they could not but take heart to themselues , and thinke , There is the man that deliuered vs from the Egyptian , Why not now from the Amalekite ? There is the rod , which turned waters to blood , and brought varieties of plagues on Egypt , Why not now on Amaleck ? Nothing can more hearten our faith , then the view of the monuments of Gods fauour : If euer wee haue found any word , or act of God cordial to vs , it is good to fetch it forth oft to the eye . The renuing of our sense , and remembrance , makes euery gift of God perpetually beneficiall . If Moses had receiued a command , that rod which fetcht water from the rock , could as well haue fetcht the blood of the Amalekites out of their bodies : God will not worke miracles alwayes ; neither must wee expect them vnbidden . Not as a standerd-bearer so much , as a suppliant dooth Moses lift vp his hand : The gesture of the body should both expresse , & further the piety of the soul. This flesh of ours , is not a good seruant , vnlesse it help vs in the best offices : The God of spirits dooth most respect the soule of our deuotion ; yet , it is both vnmannerly , and irreligious , to be misgestured in our prayers . The carelesse and vncomely carriage of the body helps both to signifie , and make a profane soule . The hand , & the rod of Moses neuer moued in vaine ; Though the rod did not strike Amalek , as it had done the rock : yet it smote heauen , and fetcht downe victory . And that the Israelites might see , the hand of Moses had a greater stroke in the fight , then all theirs , The successe must rise and fall with it : Amalek rose , and Israel fell , with his hand falling : Amalek fell , & Israel rises , with his hand raysed ; Oh the wondrous power of the prayers of faith ! All heauenly fauours are deriued to vs from this chanell of grace : To these are wee beholden for our peace , preseruations , and all the rich mercies of GOD , vvhich vve enioie . VVe could not vvant , if wee could aske . Euery mans hand would not haue done this ; but the hand of a Moses . A faithlesse man may as well holde his hand , and tongue still ; hee may babble , but prayes not ; he prayes ineffectually , and receiues not : Onely the prayer of the righteous auaileth much ; and onely the beleeuer , is righteous . There can be no merit , no recompence answerable to a good mans prayer ; for heauen , and the eare of God is open to him : but the formall deuotions of an ignorant , and faithlesse man , are not worth that crust of bread which hee askes : Yea , it is presumption in himselfe ; how should it be beneficiall to others ? it profanes the name of God , in stead of adorning it . But how iustly is the feruency of the prayer added to the righteousnes of the person ? When Moses hand slackned , Amalek preuayled . No Moses can haue his hand euer vp ; It is a title proper to God , that his hands are stretched out still : whether to mercy , or vengeance . Our infirmity will not suffer any long intention , either of body , or mind . Long prayers can hardly maintaine their vigour ; as in tall bodies the spirits are diffused . The strongest hand will languish , with long extending : And when our deuotion tyres , it is seene in the successe ; then straight our Amalek pruayles . Spirituall vvickednesses are maistered by vehement prayer ; and by heartlesnes in prayer , ouercome vs. Moses had two helps , A stone to sit on , and an hand to raise his : And his sitting , and holpen hand is no whit lesse effectuall . Euen in our prayers will God allow vs to respect our owne infirmities . In cases of our necessity , he regards not the posture of body , but the affections of the soule . Doubtlesse Aaron and Hur , did not onely raise their hands , but their minds , with his : The more cords , the easier draught . Aaron was brother to Moses : there cannot be a more brotherly office , then to help one another in our praiers ; and to excite our mutuall deuotions . No Christian may thinke it enough to pray alone ; Hee is no true Israelite , that will not be ready to lift vp the weary hands of Gods Saints . All Israel saw this : or if they were so intent vpon the slaughter , and spoyle , that they obserued it not , they might heare it after , from Aaron , and Hur : yet this contents not God ; It must bee written . Many other miracles had God done before ; not one , directly commanded to be recorded : The other were onely for the wonder ; this for the imitation of Gods people . In things that must liue by report , euery tongue addes or detracts something ; The word once written is both inalterable , & permanent . As God is carefull to maintaine the glory of his miraculous victory : so is Moses desirous to second him ; God by a book , and Moses by an altar , and a name . God commaunds to enroll it in parchment ; Moses registers it in the stones of his altar ; which hee raises not onely for future memory , but for present vse . That hand which was weary of lifting vp , straight offers a sacrifice of praise to God : How well it becomes the iust to be thankfull ! Euen very nature teacheth vs men to abhor ingratitude in small fauours . How much lesse can that fountaine of goodnes abide to be laded at with vnthankfull hands ? O God we cānot but confess our deliuerances : where are our atars ? where are our sacrifices ? where is our Iehouah-nissi ? I doe not more wonder at thy power in preseruing vs , then at thy mercy , which is not weary of casting away fauours vpon the ingratefull . The Law. IT is but about seuen weekes , since Israell came out of Egypt : In which space God had cherished their faith by fiue seuerall woonders ; yet now hee thinkes it time to giue them statutes from heauen , as well as bread . The Manna and water from the rock ( which was Christ in the Gospell ) were giuen before the Law. The Sacraments of grace before the legall couenant . The grace of GOD preuenteth our obedience ; Therfore should we keep the law of God , because wee haue a Sauiour . Oh the mercy of our God! which before wee see , what wee are bound to doe , showes vs our remedy , if we doe it not : How can our faith disannul the Law , when it was before it ? It may helpe to fulfill that , which shall be : it cannot frustrate that which was not . The letters , which GOD had written in our fleshy tables , were now ( as those which are carued in some barks ) almost growne out ; hee saw it time to write them in dead Tables , whose hardnes should not be capable of alteration : Hee knew , that the stone would bee more faithfull then our hearts . Oh maruellous accordance betwixt the two Testaments ; In the very time of their deliuery , there is the same agreement , which is in the substance . The ancient Iewes kept our feasts ; and we still keep theirs . The feast of the Passe-ouer is the time of Christs resurrection ; then did hee passe from vnder the bondage of Death . Christ is our Passe-ouer ; the spotlesse Lambe , whereof not a bone must be broken . The very day , wherein God came down in fire and thunder to deliuer the Law , Euen the same day came also the Holy-ghost downe vpon the disciples in fiery tongues , for the propagation of the Gospell . That other was in fire & smoke , obscuritie was mingled with terrour ; This was in fire without smoke , befitting the light and clearnesse of the Gospell : Fire , not in flashes , but in tongues ; not to terrifie , but to instruct . The promulgation of the Law makes way for the Law of the Gospell ; No man receiues the Holy-ghost , but he which hath felt the terrours of Sinai . God might haue imposed vpon them a law perforce ; They were his creatures , and he could require nothing but iustice . It had been but equall that they should be compelled to obey their Maker ; yet that God which loues to doe all things sweetly , giues the law of iustice in mercy ; and will not imperiously command , but craues our assent for that , which it were rebellion not to doe . How gentle should bee the proceeding of fellow-creatures who haue an equality of being , with an inequality of condition ; when their infinite Maker requests , where he might constrain . GOD will make no couenant with the vnwilling ; How much less the couenant of grace , which stands all vpon loue ? If wee stay til God offer violence to our wil , or to vs , against our will , wee shall dy strangers from him . The Church is the spouse of Christ ; hee will inioy her loue by a willing contract , not by a rauishment : The obstinate haue nothing to doe with God ; The title of all conuerts , is , a willing people . That Israel inclined to God , it was from God ; hee inquires after his owne gifts in vs , for our capacity of more . They had not receiued the Law , vnlesse they had first receiued a disposition fit to be commanded . As there was an inclination to heare , so there must be a preparation for hearing . Gods iustice had before prepared his Israelites , by hunger , thirst , feare of enemies ; his mercy had prepared them by deliuerances , by prouisions of water , meat , bread : and yet besides all the sight of God in his miracles , they must be three dayes prepared to hear him . When our soules are at the best , our approch to God requires particular addresses : And if three dayes were little enough to prepare them to receiue the Law ; how is all our life short enough , to prepare for the reckoning of our obseruing it ? And if the vvord of a commaund expected such readines , what shall the word of promise , the promise of Christ and saluation ? The moraine of Egypt was not so infectious as their vices ; the contagion of these stuck still by Israell : All the water of the red Sea , and of Marah , and that which gushed out of the rocke , had not washed it off . From these , they must now be sanctified . As sinne is alwayes dangerous ; so most , when we bring it into Gods sight : It enuenometh both our persons and seruices , and turnes our good into euill . As therfore we must be alwaies holy : so most , when wee present our selues to the holy eyes of our Creator . Wee wash our hands euery day : but when wee are to sit with some great person , wee scoure them with balles . And if wee must be so sanctified , onely to receiue the Law , how holy must we be to receiue the grace promised in the Gospell ? Neither must themselues only bee cleansed , but their very clothes : Their garments smelt of Egypt , euen they must be washed : Neither can clothes be capable of sinne , nor can water cleanse from sinne : The danger was neither in their garments , nor their skin ; yet they must be washed , that they might learne by their clothes , with what soules to appear before their God. Those garments must be washed , which should neuer waxe old , that now they might begin their age in purity ; as those which were in more danger of being foule , then bare . It is fit that our reuerence to Gods presence should appeare in our very garments ; that both without and within wee may be cleanly : but little would neatnesse of vestures auaile vs with a filthy soule . The God of spirits looks to the inner man , and challenges the purity of that part which resembles himselfe : Cleanse your hands yee sinners , and purge your hearts ye double minded . Yet euen whē they were washed , and sanctified , they may not touch the mount ; not onely with their feet , but , not with their eies : The smoke keeps it from their eyes ; the marks from their feet . Not only men that had some impurity at their best , are restrained , but euen beasts which are not capable of any vnholines . Those beasts which must touch his altars , yet might not touch his hill : And if a beast touch it , he must die : yet so , as no hands may touch that , which hath touched the hill . Vnreasonablenes might seem to be an excuse in these creatures : that therfore which is death to a beast , must needs be capitall to them , whose reason should guide them to auoid presumption . Those Israelites which saw God euery day in the piller of fire , and the cloud , must not come neere him in the mount . God loues at once familiarity and feare : Familiarity in our conuersation , and feare in his commands . Hee loues to be acquainted with men , in the walks of their obedience : yet hee takes state vpon him in his ordinances ; and will be trembled at , in his word and iudgements . I see the difference of Gods carriage to men in the Law , and in the Gospell : There , the very hill where he appeared , may not be touched of the purest Israelite ; Here , the hemme of his garment is touched by the woman , that had the fluxe of blood ; yea , his very face was touched with the lippes of Iudas . There the very earth was prohibited them , on which hee descended : Here , his very body and blood is profered to our touch and taste . Oh the maruellous kindnes of our God! How vnthankfull are wee , if wee doe not acknowledge this mercy aboue his ancient people ! They were his owne ; yet strangers in comparison of our libertie . It is our shame and sinne , if in these meanes of intirenesse we bee no better acquainted vvith God , then they , vvhich in their greatest familiarity , were commanded aloof . God was euer wonderfull in his workes , and fearefull in his iudgements : but he was neuer so terrible in the execution of his will , as now in the promulgation of it . Here was nothing , but a maiesticall terrour in the eyes , in the ears of the Israelites ; as if God meant to shew them by this , how fearful he could be . Here was the lightning darted in their eyes , the thunders roaring in their eares , the trumpet of GOD drowning the thunder-claps , the voyce of God out-speaking the trumpet of the Angel : The cloud enwrapping , the smoke ascending , the fire flaming , the mount trembling , Moses climbing and quaking , palenesse and death in the face of Israel , vprore in the Elements , and all the glory of heauen turned into terrour . In the destruction of the first World , there were clouds , without fire : In the destruction of Sodome , there was fire raining without clouds ; but here was fire , smoke , clouds , thunder , earthquakes , and whatsoeuer might worke more astonishment , then euer was in any vengeance inflicted . And if the Law were thus giuen , how shall it be required ? If such vvere the proclamation of Gods statutes , what shall the sessions be ? I see and tremble at the resemblance . The Trumpet of the Angell call'd vnto the one : The voyce of an Archangell , the Trumpet of God shall summon vs to the other . To the one , Moses ( that climbd vp that hill , and alone saw it ) saies , God came with tenne thousands of his Saints ; In the other , thousand thousands shall minister to him , and tenne thousand thousands shall stand before him . In the one , mount Sinai only was on a flame ; all the world shall be so , in the other . In the one there was fire , smoke , thunder and lightning : In the other , a fiery stream shall issue from him , wherewith the heauens shall be dissolued , and the Elements shall melt away with a noise . Oh God , how powerfull art thou to inflict vengeance vpon sinners , who didst thus forbid sinne ? and if thou wert so terrible a Law-giuer , what a Iudge shalt thou appeare ? What shall become of the breakers of so fiery a Law ? Oh where shall those appeare , that are guiltie of the transgressing that Law , whose very deliuery was little lesse then death ? If our God should exact his Law , but in the same rigour wherein hee gaue it , sinne could not quite the cost : But now the fire wherein it was deliuered was but terrifying ; the fire wherein it shall be required , is consuming . Happy are those that are from vnder the terrours of that Law , which was giuen in fire , and in fire shall be required . God would haue Israel see , that they had not to doe vvith some impotent commander , that is faine to publish his Lawes without noise , in dead paper ; which can more easily inioyne , then punish ; or descry , then execute ; and therefore , before he giues them a Law , he showes them that hee can command heauen , earth , fire , aire , in reuenge of the breach of the Law ; That they could not but think it deadly to displease such a Lawgiuer , or violate such dreadfull statutes ; That they might see all the Elements , examples of that obedience , which they shold yeeld vnto their Maker . This fire , wherein the Law was giuen , is still in it ; and will neuer out : Hence are those terrours vvhich it flashes in euery conscience , that hath felt remorse of sinne . Euery mans heart is a Sinai , and resembles to him both heauen and hell . The sting of death is sinne : and the strength of sinne , is the Law. That they might see , hee could finde out their closest sinnes , hee deliuers his Law in the light of fire , from out of the smoke : That they might see , vvhat is due to their sinnes , they see fire aboue , to represent the fire that should be belowe them : That they might knowe he could waken their security , the thunder , and louder voyce of GOD speaks to their hearts . That they might see what their hearts should doe , the earth quakes vnder them . That they might see they could not shift their appearance , the Angels call them together . Oh royall Law , & mighty Lawgiuer ! How could they thinke of hauing any other God , that had such proofes of this ? How could they think of making any resenblance of him , vvhom they saw could not be seene , and vvhom they saw , in not being seene , infinite ? How could they thinke of daring to profane his name , vvhom they heard to name himself , with that voyce , Iehouah ? How could they thinke of standing vvith him for a day , vvhom they saw to command that heauen , vvhich makes and measures day ? How could they thinke of disobeying his deputies , vvhom they saw so able to reuenge ? How could they think of killing , when they vvere halfe dead vvith the feare of him , that could kill both body and soule ? How could they thinke of the flames of lust , that saw such fires of vengeance ? How could they think of stealing from others , that saw vvhose the heauen and earth vvas to dispose of at his pleasure ? How could they thinke of speaking falsly , that heard God speak in so fearefull a tone ? How could they thinke of coueting others goods , that saw how weake and vncertaine right they had to their owne ? Yea to vs , was this Law so deliuered ; to vs in them : neither had there bin such state in the promulgation of it , if God had not intended it for Eternity . We men , that so feare the breach of humane Lawes for some small mulcts of forfaiture ; how should we fear thee ( O Lord ) that canst cast body and soule into hell ! The Golden Calfe . IT was not much aboue a moneth , since Israel made their couenāt w th God ; since they trembled to heare him say , Thou shalt haue no other Gods , but mee ; Since they saw Moses part from them , and climbe vppe the hill to God : and now they say , Make vs Gods ; we knowe not what is becom of this Moses . Oh , ye mad Israelites , haue yee so soon forgotten that fire , and thunder which you heard and saw ? Is that smoke vanished out of your minde , as soon as out of your sight ? Could your hearts cease to tremble with the earth ? Can yee in the very sight of Sinai , cal for other Gods ? And , for Moses ; was it not for your sakes , that he thrust himselfe into the midst of that smoke and fire , which yee feared to see afar off ? Was hee not now gone , after so many sudden embassages , to be your lieger with God ? If yee had seene him take his heeles , and run away from you into the Wildernesse , what could ye haue said , or done more ? Behold , our better Moses vvas with vs awhile vpon earth : hee is now ascended into the mount of heauen , to mediate for vs ; shall we now thinke of another Sauiour ? shall vve not hold it our happines that hee is for our sakes aboue ? And what if your Moses had beene gone for euer ? Must yee therefore haue Gods made ? If yee had said , Choose vs another gouernour , it had been a wicked and vnthankfull motion ; ye were too vnwoorthy of a Moses , that could so soon forget him : but to say , Make vs Gods , was absurdly impious ▪ Moses vvas not your God , but your gouernour : Neither was the presence of God tyed to Moses : You saw God still , when hee was gone , in his pillar , and in his Manna ; and yet ye say , Make vs Gods : Euery word is full of senselesse wickednesse . How many Gods vvould you haue ? Or what Gods are those that can be made ? Or ( what euer the Idolatrous Egyptians did ) with vvhat face can yee , after so many miraculous obligations , speak of another God ? Had the voyce of God scarce done thundering in your eares ? Did ye so lately heare & see him to be an infinite God ? Did ye quake to hear him say out of the midst of the flames , I am IEHOVAH , the GOD : thou shalt haue no goddes but mee ? Did yee acknowledge GOD your Maker , and doe yee now speake of making of gods ? If ye had said , Make vs another man to goe before vs , it had been an impossible suite . Aaron might help to marre you , and himselfe ; He could not make one hayre of a man : and do ye say , Make vs Gods ? And what should those Gods doe ? Go before you . How could they go before you , that cannot stand alone ? your help makes them to stand , & yet they must conduct you . Oh the impatient ingratitude of carnall minds ! Oh the sottishnes of Idolatry ! Who would not haue said : Moses is not with vs ; but he is with God for vs : Hee staies long : He that called him , withholds him : His delay is for our sakes , as well as his ascent . Though we see him not , we will hope for him ▪ His fauours to vs haue deserued , not to be reiected : Or , if God will keep him frō vs ; he that withholds him , can supply him : He that sent him , can lead vs without him ; His fire & cloud is alsufficient ; God hath said and done enough for vs , to make vs trust him : We will , wee can haue no other God ; wee care not for any other guide . But behold , heere none of this : Moses stayes but some fiue and thirty dayes , and now hee is forgotten , and is become but , This Moses : Yea God is forgotten with him ; and : as if God and Moses had been lost at once , they say , Make vs Gods. Naturall men must haue God at their bent : and if he come not at a call , hee is cast off ; and they take themselues to their owne shifts : like as the Chinois whip their God● when they answere them not ; Whereas , his holy ones wait long , and seek him ; and not only in their sinking , but from the bottom of the deeps , call vpon him ; and though hee kill them , will trust in him . Superstition besots the minds of men , and blinds the eye of reason ; and first makes them not men , ere it makes them Idolaters . How else could he , that is the image of God , fall downe to the images of creatures ? How could our forefathers haue so doted vpon stocks and stones , if they had been themselues ? As the Syrians were first blinded , and then led into the midst of Samaria : so are Idolaters first bereaued of their wits and common sense , and afterwards are carryed brutishly into all palpable impietie . Who would not haue beene ashamed to heare this answer from the brother of Moses ; Pluck off your Earings ? Hee should haue said , Pluck this Idolatrous thought out of your hearts : and now in stead of chiding , he soothes them . And , as if hee had been no kin to Moses , he helps to lead them back againe from God , to Egypt . The people importun'd him , perhaps with threats . He that had waded through all the menaces of Pharaoh , doth hee now shrinke at the threats of his owne ? Moses is not afraide of the terrors of GOD : His faith that carryed him throgh the water , led him vp to the fire of Gods presence ; whiles his brother Aaron feares the faces of those men , which hee lately saw pale with the feare of their glorious Law-giuer . As if hee that forbad other Gods , could not haue maintained his owne act , and agent , against men . Sudden feares when they haue possessed weak minds , lead them to shamefull errors . Importunitie or violence may lessen , but they cannot excuse a fault . Wherfore was hee a gouernour , but to represse their disordered motions ? Facility of yeelding to a sinne , or wooing it with our voluntary suit , is an hyer stayre of euill : but , euen at last to be wonne to sin , is damnable . It is good to resist any onset of sinne ; but one condescent loses all the thanks of our opposition . What will it auaile a man , that others are plagued for soliciting him , whiles hee smarteth for yeelding ; if both be in hell , what ease is it to him , that another is deeper in the pit ? What now did Aaron ? Behold , he that alone was allow'd to climb vp the trembling and fiery hill of Sinai , with Moses , and heard God say , Thou shalt not make to thy selfe any grauen Image , for I am a iealous God ( as if hee meant particularly to preuent this act ) within one moneth , calls for their earings , makes the grauen image of a Calfe ; erects an altar , consecrates a day to it , calls it their God , and weeps not , to see them daunce before it . It is a miserable thing , vvhen gouernours humour the people in their sins , and in stead of making vp the breach , enlarge it . Sinne will take heart by the approbation of the meanest looker on ; but if authority once second it , it growes impudent : As contrarily , where the publique gouernment opposes euill , ( though it be vnder hand practised , not without feare ) there is life in that state . Aaron might haue learned better counsel of his brothers example : When they came to him with stones in their hands , and said , Giue vs water , hee ran as roundly to God , with praiers in his mouth ; So should Aaron haue done , when they said , Giue vs Gods : but hee weakly runnes to their earings , that , which should be made their God ; not to the true God , which they had and forsook . Who can promise to himselfe freedome from grosse infirmities , when hee that went vppe into the mount , comes downe , and doth that in the valley , which he heard forbidden in the hill ? I see yet , and wonder at the mercy of that God , which had iustly called himselfe iealous . This verie Aaron , whose infirmity had yeelded to so foule an idolatry ; is after chosen by God , to be a Priest to himselfe : Hee that had set vp an altar to the Calfe , must serue at the altar of God : Hee that had melted , and carued out the Calfe for a god , must sacrifice calues and rams , and bullocks vnto the true God : He that consecrated a day to the Idoll , is himselfe consecrated to him which vvas dishonoured by the Idoll . The grossest of all sinnes cannot preiudice the calling of GOD ; Yea , as the light is best seene in darknesse , the mercy of God is most magnified in our vnwoorthinesse . What a difference God puts between persons , and sins ! While so many thousand Israelites were slaine , that had stomachfully desired the Idoll ; Aaron that in weaknesse condescended , is both pardoned the fact , and afterwards laden with honour from GOD. Let no man take heart to sin from mercy : Hee that can purpose to sin vpon the knowledge of Gods mercy in the remission of infirmities , presumes , and makes himselfe a wilfull offender . It is no comfort to the wilfull , that there is remission to the weake and penitent . The earings are pluckt off : Egyptian Iewells are fit for an idolatrous vse . This very gold was contagious . It had been better the Israelites had neuer borrowed these ornaments , then that they should pay them back to the Idolatry of their first owners . What cost the superstitious Israelites are content to be at for this lewd deuotion ? The riches , and pride of their outward habite are they willing to part with , to their molten god ; as glad to haue their eares bare , that they might fill their eyes . No gold is too deare for their Idoll ; each man is content to spoyle his wiues and children of that whereof they spoiled the Egyptians . Where are those worldlings , that cannot abide to be at any cost for their religion ; which could be content to doe GOD chargelesse seruice ? These very Israelites that were ready to giue gold , not out of their purses , but from their very eares , to mis-deuotion , shall once condemne them . O sacriledge succeeding to superstition ! Of old they were ready to giue gold to the false seruice of God ; we to take away gold from the true : How doe we see men prodigal to their lusts and ambitions , and we hate not to be niggards to God ? This gold is now growne to a Calfe ; Let no man thinke that forme came forth casually , out of the melted earings . This shape was intended by the Israelites , and perfected by Aaron : They brought this God in their hearts with them out of Egypt , and now they set it vp in their eyes . Still doth Egypt hurt them : Seruitude was the least euill , that Israel receiues from Egypt ; for that sent them stil to the true God , but this Idolatrous example led them to a false . The very sight of euill is dangerous : and it is hard for the heart not to runne into those sins to which the eye and eare is inured : Not out of loue , but custom , we fall into some offences . The Israelites wrought so long in the furnaces of the Egyptians brick , that they haue brought foorth a molten Calfe . The black Calfe with the white spots , which they saw worshipped in Egypt , hath stolne their hearts : And they , which before vvould haue beene at the Egyptian flesh-pots , would now be at their deuotions . How many haue falne into a fashion of swearing , scoffing , drinking , out of the vsuall practise of others ; as those that liue in an ill aire are infected with diseases ! A man may passe through Aethiopia vnchaunged : but hee cannot dwell there , and not be discoloured . Their sinne was bad enough , let not our vncharitablenes make it worse : No man may think they haue so put off humanity , and sense , with their religion , as to thinke that Calfe , a God ; or that this Idoll which they saw yesterday made , did bring them out of Egypt , three moneths agoe . This were to make them more beasts then that Calfe , which this image represented : Or if they should haue been so insensate , can wee thinke that Aaron could be thus desperately mad ? The image , and the holy-day were both , to one Deity : Tomorrow is the holy-day of the Lord your God. It was the true God they meant to worship in the Calfe : and yet at best , this Idolatry is shamefull . It is no maruell if this foule sinne seeke pretences ; yet no excuse can hide the shame of such a face . Gods iealousie is not stirred onely by the riuality of a false God , but of a false worship : Nothing is more dangerous then to mint Gods seruices in our owne braine . God sends downe Moses to remedy this sinne . He could as easily haue preuented , as redressed it . He knew , ere Moses came vp , what Israel would doe , ere hee came downe : like as he knew , the two Tables would be broken , ere he gaue them . God most wisely permits , and ordinates sinne to his owne ends , without our excuse : And though he could easily by his owne hands remedy euills ; yet he will doe it , by means , both ordinary , and subordinate . It is not for vs to looke for an immediate redresse from GOD , when we haue a Moses , by whom it may be wrought : Since God himselfe expects this from man , why should man expect it from God ? Now might Moses haue found a time to haue been eeuen with Israell , for all their vnthankfulnes , and mutinous insurrections . Let me alone : I will consume them , and make thee a mighty Nation . Moses should not need to solicite God for reuenge ; God solicites him , in a sort , for leaue to reuenge : Who would look for such a word frō god to man , Let me alone ? As yet Moses had said nothing ; Before he opens his mouth , God preuents his importunity ; as foreseeing that holy violence , which the requests of Moses would offer to him . Moses stood trembling before the maiesty of his Maker ; & yet heares him say , Let me alones The mercy of our God , hath 〈◊〉 were obliged his power , to the faith of men : The feruent prayers of the faithfull , hold the hands of the Almightie . As I finde it said afterwardes of Christ , that hee could doe no miracles there , because of their vnbeliefe : So now I heare GOD ( as if hee could not doe execution vppon Israel because of Moseses faith ) say , Let mee alone that I may consume them . Wee all naturally affect proprietie ; and like our owne so much better , as it is freer from partners . Euery one would be glad to say , with that proud one , I am , and there is none beside me : So much the more sweetly would this message haue sounded to nature , I will consume them , and make of thee a mighty Nation . How many indeuour that ( not without danger of curses and vprore ) which vvas voluntarily tendred vnto Moses ! Whence are our depopulations , and inclosures , but for that men cannot abide either fellowes , or neighbours ? But how gratiously doth Moses striue with GOD against his owne preferment ? If God had threatned , I will consume thee , and make of them a mighty Nation , I doubt whether he could haue beene more moued . The more a man can leaue himselfe behinde him , and aspire to a care of community , the more spirituall he is . Nothing makes a man so good a patriot , as religion . Oh the sweet disposition of Moses ; fit for him that should bee familiar with God! hee saw they could be content to be merry , and happy without him ; he would not bee happy vvithout them . They had professed to haue forgotten him : hee slacks not to sue for them . He that will euer hope for good himselfe , must returne good for euill vnto others . Yet was it not Israel so much that Moses respected , as God in Israell . He was thrifty and iealous for his Maker ; and would not haue him lose the glory of his mighty deliuerances ; nor would abide a pretence for any Egyptian dogge , to barke against the powerfull worke of God ; Wherefore shall the Egyptians say ? If Israell could haue perished without dishonour to God , perhaps his hatred to their Idolatry would haue ouercome his naturall loue , and he had let God alone : Now so tender is hee ouer the name of God , that hee would rather haue Israel scape with a sin , then Gods glory should be blemished in the opinions of men , by a iust iudgement . He saw that the eyes and tongues of all the world were intent vppon Israel ; a people so miraculously fetcht from Egypt , vvhome the Sea gaue vvay too ; whom heauen fedde ; whom the rock watred ; whom the fire and cloud garded , which heard the audible voyce of God : He knew vvithall , how ready the vvorld would bee to misconstrue , and how the heathens would be readie to cast imputations of leuity , or impotence vpon GOD , and therefore saies , What will the Egyptians say ? Happy is that man , which can make Gods glory the scope of all his actions , and desires ; neither cares for his owne welfare , nor fears the miseries of others , but with respect to God , in both . If God had not giuen Moses this care of his glory , hee could not haue had it : And now his goodnes takes it so kindly , as if himselfe had receiued a fauour from his creature ; and for a rewarde of the grace hee hadde wrought , promises not to doe that , which he threatned . But what needs God to care for the speech of the Egyptians ; men , infidels ? And if they had beene good , yet their censure should haue beene vniust . Shall God care for the tongues of men ; the holy God , for the tongues of infidels ? The very Israelites now they were from vnder the hands of Egypt , car'd not for their words ; and shall the GOD of heauen regard that which is not worth the regard of men ? Their tongues could not walke against God , but from himselfe ; and if it could haue beene the worse for him , would he haue permitted it ? But , O God , how dainty art thou of thine honour ! that thou canst not indure the vvorst of men should haue any colour to taint it . What doe we men stand vpon our iustice , and innocence , with neglect of all vniust censures ; when that infinite God , whom no censures can reach , wil not abide , that the very Egyptians should falsly taxe his power and mercy ? Wise men must care not onely to deserue well , but to heare well : and to wipe off , not onely crimes , but censures . There was neuer so pretious a monument , as the Tables written with Gods owne hand . If we see but the stone vvhich Iacobs head rested on ; or , on which the foot of Christ did once tread ; we looke vpon it with more then ordinary respect : With what eye should wee haue beheld this stone , which was hewed , and written with the very finger of God ? Any manuscript scroll written by the hand of a famous man is laid vp amongst our iewels ; What place then should we haue giuen to the hand-writing of the Almighty ? That which hee hath dictated to his seruants the Prophets , challenges iust honour from vs ; how dooth that deserue veneration , which his owne hand wrote immediately ? Prophecies and Euangelicall discourses hee hath written by others ; neuer did hee write any thing himselfe , but these Tables of the Law : neither did hee euer speak any thing audibly to whole mankinde , but it ; The hand , the stone , the Law were all his . By how much more precious this record was , by so much vvas the fault greater , of defacing it . What King holds it lesse then rebellion to teare his writing , and blemish his seale ? At the first , hee ingraued his image in the Table of mans hart ; Adam blurr'd the image , but ( through Gods mercy ) sav'd the Tablet . Now he writes his will in the Tables of stone , Moses breakes the Tables , and defac't the writing . If they had beene giuen him for himselfe , the author , the matter , had deserv'd , that as they were written in stone , for permanency ; So they should be kept for euer : and as they were euerlasting in vse , so they should bee in preseruation . Had they been written in clay , they could but haue been broken : But now they were giuen for all Israell , for all mankind . He was but the messenger , not the owner . Howsoeuer therefore Israell had deserued by breaking this Couenant with GOD , to haue this monument of Gods Couenant vvith them , broken by the same hand that wrote it : Yet how durst Moses thus carelesly cast away the treasure of all the world ; and by his hands vndoe that , which was with such cost and care , done by his Creator ? How durst he faile the trust of that GOD , whose pledge he receiued with awe , and reuerence ? Hee that expostulated with God , to haue Israel liue and prosper , why would hee deface the rule of their life , in the keeping wherof they should prosper ? I see that forty dayes talk with God cannot bereaue a man of passionate infirmity : Hee that was the meekest vpon earth , in a sudden indignation abandons that , which in colde blood hee would haue held faster , then his life : He forgets the Law written , when he saw it broken ; His zeale for GOD hath transported him from himselfe , and his duty to the charge of God : Hee more hates the golden Calfe , wherein hee saw ingrauen the Idolatry of Israell , then hee honor'd the Tables of stone , wherein God had ingrauen his commandements : and more longed to deface the Idol , then hee cared to preserue the Tables . Yet that God , which so sharply reuenged the breach of one Law , vpon the Israelites , checks not Moses for breaking both the Tables of the Law. The Law of God is spirituall ; the internall breach of one Law is so haynous , that in comparison of it God scarce counts the breaking of the outward Tables , a breach of the Law. The goodnes of God winks at the errours of honest zeale ; and so loues the strength of good affections , that it passeth ouer their infirmities : How highly God doth esteeme a well gouerned zeale ; vvhen his mercy crownes it with all the faults ? The Tables had not offended : the Calfe had , and Israel in it . Moses takes reuenge on both : Hee burnes and stamps the Calfe to powder , and giues it Israel to drinke ; that they might haue it in their guts , in stead of their eies : How he hasteth to destroy the Idoll wherein they sinned ? that , as an Idoll is nothing , so it might be brought to nothing ; and Atomes and dust is nearest to nothing : that in stead of going before Israel , it might passe through them ; so as the next day they might finde their God in their excrements ; To the iust shame of Israel , when they should see their new God cannot defend himselfe , from being either nothing , or worse . Who can but wonder to see a multitude of so many hundred thousands ( whē Moses came running down the ●ill ) to turne their eies frō their god , to him ; And on a sudden , in stead of worshipping their Idol , to batter it in pieces , in the very height of the nouelty ? In stead of building altars , & kindling fires to it , to kindle an hoter fire , then that , wherewith it was melted , to consume it ; In stead of dancing before it , to abhorre and deface it ; in stead of singing , to weep before it ? There was neuer a more stiffe-necked people : Yet I doe not heare any one man of them say ; Hee is but one man ; We are many ; how easily may we destroy him , rather then he our god ? If his brother durst not resist our motion in making it : Why will wee suffer him to dare resist the keeping of it ? It is our act ; and we will maintaine it . Here was none of this ; but an humble obeysance to the basest and bloodiest reuenge that Moses shall impose . God hath set such an impression of Maiestie in the face of lawfull authoritie , that wickednesse is confounded in it selfe to behold it . If from hence visible powers were not more feared then the inuisible God , the world would be ouerrunne vvith outrage . Sinne hath such a guiltinesse in it selfe , that vvhen it is seasonably checked , it puls in his head , and seekes rather an hiding place , then a fort . The Idoll is not capable of a further reuenge : It is not enough , vnlesse the Idolaters smart : The gold was good , if the Israelites had not beene euill : So great a sinne cannot be expiated vvithout blood . Behold , that meeke spirite , vvhich in his plea vvith GOD vvould rather perish himself , then Israel should perish , armes the Leuites against their brethren , and reioyces to see thousands of the Israelites bleed , and blesses their executioners . It was the mercy of Moses that made him cruell : Hee had beene cruell to all , if some had not found him cruell . They are mercilesse hands which are not sometimes embrued in blood : There is no lesse charitie then iustice in punishing sinners vvith death ; GOD delights no lesse in a killing mercy , then in a pittifull iustice : Some tender hearts would bee ready to censure the rigor of Moses . Might not Israell haue repented & liued ? Or , if they must die , must their brethrens hand be vpon them ? Or if their throates must bee cut by their brethren , shall it be done in the very heat of their sinne ? But they must learne a difference betwixt pitty , and fondnesse ; mercy , and vniustice . Moses , had an hart as soft as theirs , but more hote ; as pittiful , but wiser . Hee was a good Physician , and saw that Israel could not liue , vnlesse he bled : he therefore le ts out this corrupt bloud , to saue the whole body . There cannot be a better sacrifice to God , then the bloud of malefactors : and this first sacrifice so pleased GOD in the hands of the Leuites , that hee would haue none but them , sacrifice to him for euer . The blood of the Idolatrous Israelites cleared that tribe from the blood of the innocent Sichemites . The end of the fist Book . Contemplations . THE SIXT BOOKE . The vayle of Moses . Nadab and Abihu . Aaron and Miriam . The Searchers of Canaan . Corah's Conspiracy . At London , printed by H. L. for Samuel Macham : & are to be sold at his shop in Paules Church-yard , at the signe of the Bull-head . 1614. TO THE RIGHT HONOVRABLE , THOMAS LORD VISCOVNT FENTON , Captaine of the Royall Gard ; one of his Maiesties most Honorable Priuy Counsellors ; One of the happy rescuers of the deare life of our gratious Soueraigne LORD ; A worthy patterne of all true Honor : I. H. Dedicates this part of his Meditations , and vvisheth all increase of Grace and Happinesse . ( ⸪ ) CONTEMPLATIONS . THE SIXT BOOKE . The Vayle of Moses . IT is a woonder , that neither Moses nor any Israelite gathered vp the shiuers of the former Tables : Euery sheard of that stone , and euery letter of that writing had beene a relique woorth laying vppe : but hee well saw how headlong the people vvere to superstition ; and how vnsafe it were , to feede that disposition in them . The same zeale that burnt the Calfe to ashes , concealed the ruines of this Monument : Holy things besides their vse , challenge no further respect . The breaking of the Tables did as good as blot out all the writing : and the vvriting defaced , left no vertue in the stone , no reuerence to it . If GOD had not been friends with Israell , hee had not renued his Law. As the Israelites were wilfullie blinde if they did not see GODs anger in the Tables broken : so could they not but holde it a good signe of grace that GOD gaue them his Testimonies . There was nothing wherein Israel out-stripped all the rest of the world more , then in this priuiledge ; the pledge of his couenant , the Law written with GODs owne hand . Oh what a fauour then is it , vvhere GOD bestowes his Gospell vpon any Nation ? That was but a killing letter : this is the power of God to saluation . Neuer is GOD throughlie displeased vvith any people , where that continues . For , like as those vvhich purposed loue , vvhen they fall off , call for their tokens backe againe : So vvhen GOD beginnes once perfectlie to mislike , the first thing hee withdrawes , is his Gospell . Israel recouers this fauor , but with an abatement ; Heaw thee two Tables . God made the first Tables : The matter , the forme , was his ; now , Moses must heaw the next : As God created the first man after his owne image ; but that once defaced , Adam begat Cain after his owne : Or as the first Temple razed , a second was built ; yet so farre short , that the Israelites wept at the sight of it , The first workes of God , are still the purest : those that hee secondarily vvorkes by vs , decline in their perfection . It was reason , that though God had forgiuen Israel , they should still finde , they had sinned . They might see the foot-steps of displeasure , in the differences of the agent . When GOD had tolde Moses before , I will not go before Israel , but my Angel shall lead them ; Moses so noted the difference , that hee rested not , till God himselfe vndertooke their conduct : So might the Israelites haue noted some remainders of offence , whiles in stead of that which his owne hand did formerly make , he saith now , Heaw thee ; And yet these second Tables are kept reuerently in the Arke , when the other lay mouldred in shiuers vpon Sinai ; Like as the repayred image of God in our regeneration is preserued , perfited , and laid vp at last , safe in heauen ; whereas the first image of our created innocence , is quite defaced : So the second Temple had the glory of Christs exhibition , tho meaner in frame . The merciful respects of God are not tyed to glorious out-sides ; or the inward woorthinesse of things , or persons : Hee hath chosen the weake and simple to confound the wise , and mighty . Yet God did this vvorke by Moses ; Moses heawed , and God wrote : Our true Moses repayres that Law of GOD which wee in our nature had broken ; Hee reuiues it for vs , and it is accepted of GOD no lesse then if the first characters of his Lavv had beene still entire . Wee can giue nothing but the Table : it is GOD that must write in it . Our hearts are but a bare-board , till GOD by his finger ingraue his Law in them ; Yea , Lord , we are a rough quarrie ; heaw thou vs out , and square vs fit for thee , to write vpon . Well may wee maruell , to see Moses , after this ouersight , admitted to this charge again : Who of vs would not haue said , Your care indeede deserues trust ; you did so carefully keepe the first Tables , that it would doe well to trust you with such another burden . It was good for Moses , that hee had to doe with GOD , not with men : The GOD of mercy will not impute the slippes of our infirmity , to the preiudice of our faithfulnes . Hee that after the misse-answere of the one talent , would not trust the euill seruant with a second , because hee saw a wilfull neglect ; will trust Moses with his second Law , because hee saw fidelitie in the worst errour of his zeale . Our charity must learne , as to forgiue , so to beleeue vvhere vvee haue beene deceiued : Not that wee should wilfully beguile our selues in an vniust credulity , but that wee should search diligentlie into the disposition of persons , and grounds of their actions ; perhaps none maie bee so sure , as they that haue once disappointed vs. Yea Moses brake the first ; therefore hee must heaw the second : If GOD had broken them , hee would haue repayred them ; The amends must bee where the fault was . Both GOD , and his Church looke for a satisfaction , in that wherein wee haue offended . It was not long since Moses his former fast of fortie dayes : When he then came down from the hill , his first question vvas not for meate : and now going vppe againe to Sinai , hee takes not any repast with him : That GOD which sent the Quayles to the host of Israel , and Manna from heauen , coulde haue fedde him with dainties : Hee goes vppe confidently in a secure trust of GODs prouision . There is no life to that of faith ; Man liues not by bread onely : The vision of GOD did not onely sate , but feast him . VVhat a blessed satiety shall there bee , when wee shall see him as hee is ; and hee shall bee all in all to vs ; since this verie frayle mortalitie of Moses ▪ vvas sustained , and comforted , but with representations of his presence . I see Moses the receiuer of the Lavv , Elias the restorer of the Lavv , CHRIST the fulfiller of the olde Law , and authour of the nevv , all fasting fortie dayes : and these three great fasters I finde together glorious in Mount Tabor . Abstinence merits not ; For Religion consists not in the bellie , either full or emptie : what are meates , or drinkes to the kingdome of God , vvhich is like himselfe , spirituall ? But it prepares best for good dutyes . Full bellies are fitter for rest : not the body , so much as the soule , is more actiue with emptines ; Hence solemne prayer takes euer fasting to attend it , and so much the rather speeds in heauen , when it is so accompanied . It is good so to diet the body , that the soule may be fatned . When Moses came downe before , his eyes sparkled with anger ; and his face was beth interchangeably pale , and red with indignation : now it is bright with glorie . Before , there were the flames of fury in it ; now the beames of Maiestie . Moses had before spoken with GOD ; why did not his face shine before ? I cannot lay the cause vpon the inward trouble of his passions , for this brightnes was externall . Whither shall we impute it but to his more intirenesse with God ? The more familiar acquaintance wee haue with GOD , the more doe wee partake of him . Hee that passes by the fire , may haue some gleames of heat : but hee that stands by it hath his colour chaunged . It is not possible a man should haue any long conference with GOD , and bee no whit affected . Wee are strangers from GOD , it is no woonder if our faces bee earthlie ; but hee that settes himselfe apart to GOD , shall finde a kinde of maiestie , and awfull respect put vpon him , in the minds of others . How did the heart of Moses shine with illumination when his face was thus lightsome ? And if the flesh of Moses in this base composition , so shined by conuersing with GOD fortie dayes in Sinai ; What shall our glory bee , when clothed with incorruptible bodies we shall conuerse with him for euer , in the highest heauen ? Now his face onely shone : afterwardes the three disciples saw all his bodie shining . The nature of a glorified body , the clearer vision , the immediate presence of that fountaine of glory , challenge a farre greater resplendence to our faces , then his . O GOD , wee are content that our faces bee blemished awhile vvith contempt , and blubbred vvith teares ; how can wee but shine vvith Moses , vvhen wee shall see thee more then Moses ? The brightnesse of Moseses face reflected not vpon his owne eyes : Hee shone bright and knew not of it : Hee saw Gods face glorious , hee did not thinke others had so seene his . How manie haue excellent graces , and perceiue them not ? Our owne sense is an ill iudge of GODs fauours to vs ; Those that stand by , can conuince vs in that which vvee denie to our selues . Heere belowe , it is enough , if wee can shine in the eyes of others ; aboue , wee shall shine , and knowe it . At this instant , Moses sees himselfe shine : then , hee needed not . GOD meant not that hee should more esteeme himselfe , but that hee should be more honoured of the Israelites : That other glorie shall be for our owne happinesse , and therefore requires our knowledge . They that did but stand still , to see anger in his face ; ranne away to see glory in it : Before , they had desired that God would not speake to them any more but by Moses ; and now that GOD doth but looke vpon them in Moses , they are afraide ; and yet there was not more difference betwixt the voyces , then the faces of GOD and Moses . This should haue drawen Israel to Moses so much the more , to haue seene this impression of Diuinity in his face . That which should haue comforted , affrights them : Yea Aaron himselfe , that before went vppe into the mount to see and speake with God , now is afraide to see him that had seene GOD : Such a feare there is in guiltinesse , such confidence in innocencie . When the soule is once cleared from sinne , it shall runne to that glorie , with ioy , the least glimpse whereof now appalles it , and sends it awaie in terrour . Howe could the Israelites now choose but thinke ; How shall vvee abide to looke GOD in the face , since our eyes are dazeled with the face of Moses ? And well may wee still argue , If the image of GOD , which hee hath sette in the fleshy forehead of authoritie daunt vs ; how shall wee stand before the dreadful tribunall of heauen ? Moses maruels to see Israell runne away from their guide , as from their enemy ; and lookes backe to see if hee could discerne anie new cause of feare ; & not conceiuing how his milde face could affray them , calls them to stay , and retire . Oh my people , vvhome doo you flee ? It is for your sakes , that I ascended , stayd , came downe : Behold , here are no armed Leuites to strike you , no Amalekites , no Egyptians to pursue you , no fires and thunders to dismay you . I haue not that rodde of GOD in my hand , which you haue seen to command the Elements : or if I had ; so farre am I from purposing any rigour against you , that I now lately haue appeased God towards you ; and lo , heere the pledges of his reconciliation . God sends me to you for good ; & doe you runne from your best friend ? Whither will ye goe from me ; or without mee ? Stay , and hear the charge of that God , from whom ye cannot flee . They perceiue his voyce the same , though his face were changed , and are perswaded to stay , and returne and heare him , vvhome they dare not see ; and now after manie doubtfull pases approching nearer , dare tell him hee was growne too glorious . Good Moses , finding that they durst not looke vpon the sunne of his face , cloudes it vvith a vayle : Choosing rather to hide the worke of God in him , then to want opportunitie of reuealing GODs will , to his people : I doe not heare him stand vppon tearmes of reputation ; If there be glorie in my face , God put it there ; hee would not haue placed it so conspicuously , if hee had meant it should be hid : Hide yee your faces rather , which are blemished with your sin ; and look not that I should wrong God and my selfe , to seeme lesse happy , in fauour of your weakenesse . But without all selfe-respects , he modestly hides his glorified face ; and cares not their eyes should pierce so farre , as to his skin , on condition , that his wordes may pierce into their eares . It is good for a man sometimes to hide his graces ; Some talents are best improued by being laid vp : Moses had more glory by his vayle , then by his face . Christian modesty teaches a wise man , not to expose himselfe to the fayrest show , and to liue at the vtmost pitch of his strength . There is many a rich stone laide vp in the bowels of earth ; many a faire pearle laide vp in the bosome of the Sea , that neuer was seene , nor neuer shal be . There is many a goodly starre , which because of height comes not within our account : How did out true Moses with the vayle of his flesh , hide the glorie of his Deity , and put on vilenesse , besides the laying aside of Maiesty ; and shut vp his great and Diuine Miracles , with , See you tell no man. How farre are those spirits from this , which care onely to be seene ; and wish onely to dazle others eyes with admiration , not caring for vnknowne riches ? But those yet more , vvhich desire to seeme aboue themselues , whether in parts , or graces ; vvhose vayle is fayrer then their skinne . Modest faces shall shine through their vayles , when the vain-glorious shall bewray their shame , through their couering . That GOD , which gaue his Law in smoke , deliuered it againe , through the vayle of Moses . Israel coulde not looke to the ende of that , which should be abolished ; for the same cause had GOD a vayle vppon his owne face , which hidde his presence in the holy of holies . Now as the vayle of GOD did rend , when hee said , It is finished ; so the vayle of Moses was then pulled off : Wee clearely see Christ , the ende of the Law ; Our Ioshua that succeeded Moses , speakes to vs bare-faced : what a shame is it there should be a vayle vpon our hearts , when there is none on his face ? When Moses went to speake with GOD , hee pull'd off his vayle ; It was good reason hee should present to GOD , that face which hee had made : There had beene more neede of his vayle , to hide the glorious face of GOD from him , then to hide his from GOD : but his faith and thankfulnesse , serue for both these vses . Hypocrites are contrary to Moses ; hee show'd his worst to men , his best to GOD ; they show their best to men , their worst to GOD : but GOD sees both their vayle , and their face ; & I knowe not , whether he more hates their vayle of dissimulation , or their face of wickednesse . Nadab and Abihu . THat GOD , vvhich show'd himself to men in fire , when he deliuered his Law ; would haue men present their sacrifices to him in fire ; And this fire hee would haue his owne : that there might be a iust circulation in this creature ; as the water sends vp those vapours , which it receiues , downe againe in raine . Herevpon it was , that fire came downe from God , vnto the altar : That as the charge of the sacrifice was deliuered in fire and smoke ; so God might signifie the acceptation of it , in the like fashion wherin it was commanded . The Baalites might lay ready their bullock vpon the wood , and water in their trench : but they might sooner fetch the blood out of their bodyes , and destroy themselues , then one flash out of heauen to consume the sacrifice . That diuell , which can fetch downe fire from heauen , either maliciously , or to no purpose ; ( altho hee abound with fire ; and did as feruently desire this fire in emulation to God , as euer hee desired mitigation of his owne ) yet now , hee could no more kindle a fire for the Idolatrous sacrifice , then quench the flames of his owne torment . Herein God approoues himselfe onely woorthy to be sacrificed vnto , that he creates the fire for his owne seruice ; whereas the impotent Idols of the heathen , must fetch fire from their neighbours kitchen ; and themselues are fit matter for their borrowed fire . The Israelits ( that were led too much with sense ) if they had seen the bullock consumed with a fire fetcht from a common hearth , could neuer haue acknowledged what relation the sacrifice had to GOD ; had neuer perceiued that God took notice of the sacrifice : but now they see the fire cōming out , from the presence of God , they are conuinced both of the power and acceptation of the Almighty ; They are at once amazed , and satisfied to see the same God answer by fire , which before had spoken by fire : God doth no lesse approue our Euangelical sacrifices , then theirs vnder the law ; But as our sacrifices are spirituall , so are the signes of his acceptation ; Faith is our guide , as sense was theirs . Yea euen still , doth God testify his approbation by sensible euidences : when by a liuely faith , and feruent zeale , our harts are consecrated to GOD , then doth his heauenly fire come downe vpon our sacrifices ; Then are they holy , liuing , acceptable . This flame , that GOD kindled , was not as som momentany bonfire , for a suddaine , and short Triumph , nor as a domesticall fyre , to goe out with the day ; but is giuen for a perpetuitie , & neither must die , nor be quenched . God , as he is himself , eternal ; so he loues permanency , & constancie of grace in vs : If we be but a flash and away , God regards vs not ; all promises are to perseuerance . Sure , it is but an elementary fyre , that goes out ; that which is celestiall , continues : it was but some presumptuous heat in vs , that decayes vpon euery occasion . But hee that miraculously sent down this fyre , at first , will not renue the miracle euery day , by a like supply ; it began immediatly from God , it must bee nourished by meanes . Fuell must maintaine that fyre , which came from heauen ; God wil not worke miracles euery day : if he haue kindled his spirit in vs , we may not expect he shall euery day begin again ; wee haue the fuell of the word and sacraments , praiers , & meditations , which must keep it in for euer . It is frō God that these helps can nourish his graces in vs ; like as euery flame of our materiall fyre , hath a concourse of prouidence ; but we may not expect new infusions : rather know , that God expects of vs an improuement of those habituall graces we haue receiued . Whiles the people with fear and ioy see God lighting his own fire , fire from heauen , the two sons of Aaron , in a careless presumption , will be seruing him with a cōmon flame ; As if hee might not haue leaue to choose the formes of his own worship . If this had bin done some ages after , when the memory of the originall of this heauenly fire had bin worne out , it might haue bin excused with ignorance : but now , when God had newlie sent his fire from aboue , newly commaunded the continuance of it ; either to let it go out , or whiles it still flamed , to fetch profane coales to Gods altar , could sauor of no lesse then presumption , and sacriledge : when wee bring zeale without knowledge , misconceits of faith , carnall affections , the deuises of our will-worship , superstitious deuotions into Gods seruice ; wee bring common fire to his altar ; these flames were neuer of his kindling ; He hates both altar , fire , priest & sacrifice . And now behold ; the same fire vvhich consumed the sacrifice before , consumes the sacrificers . It vvas the signe of his acceptation in consuming the beast ; but whiles it destroyed men , the fearfull signe of his displeasure . By the same meanes can GOD bewray both loue , & hatred . We would haue pleaded for Nadab and Abthu ; They are but yong men , the sons of Aaron , not yet warme in their function ; let both age , & bloud , and inexperience excuse them , as yet . No pretences , no priuiledges can beare off a sin with God : Men think either to patronize , or mitigate euils , by their fained reasons . That no man may hope the plea either of birth , or of youth , or of the first commission of euil , may challenge pardon . I see heer young men , sonnes of the Ruler of Israel , for the first offence strooke dead . Yea , this made God the more to stomach , and the rather to reuenge this impietie , because the sons of Aaron did it . God had both pardoned & graced their father , he had honored thē ; of the thousands of Israel , culling them out for his altar : and now , as their father set vp a false God , so they bring false fire vnto the true God. If the sonnes of Infidels liue godlesly , they doe their kinde ; their punishment shall be ( though iust ) yet lesse : but if the children of religious parents , after all Christian nourture , shall shame their Education , GOD takes it more haynously , and reuenges it more sharply . The more bonds of duty , the more plagues of neglect . If from the agents , we looke to the act it selfe ; set aside the originall descent , & vvhat difference vvas there betwixt these fyres ? Both lookt alike , heated alike , ascended alike , consumed alike : Both were fedde with the same materiall wood , both vanished into smoake ; There was no difference , but in the commandement of God. If God had inioyned ordinary fyre , they had sinned to look for celestiall ; now he commaunded onely the fire which hee sent : they sinned in sending vp incense , in that fire , which he commaunded not . It is a dangerous thing in the seruice of God to decline from his owne institutions ; vvee haue to do with a power which is wise to prescribe his own worship , iust to require what he hath prescribed , powerfull to reuenge that which he hath not required . If God had strooke them with some leprosie in their forehead , as he did their Aunt Miriam , soon after , or with some palsy , or lingering consumption , the punishment had been grieuous : but he , whose iudgments are euer iust , sometimes secret , saw fire the fittest reuenge , for a sin of fire ; his owne fire , fittest to punish strange fire ; A suddaine iudgement , fitte for a present , and exemplary sin ; Hee saw , that if hee had winkt at this , his seruice had been exposed to profanation . It is wisedome in Gouernours to take sinne at the first bound ; and so to reuenge it , that their punishments may bee preuentions . Speed of death , is not alwaies a iudgement ; suddennes , as it is euer iustly suspicable , so then certainely argues anger , when it findes vs in an act of sin . Leasure of repentance is an argument of fauour : when God giues a man lawe , it implyes that hee would not haue iudgement surprise him . Doubtlesse Aaron lookt somewhat heauily on this sad spectacle ; It could not but appall him , to see his two sonnes dead before him , dead in displeasure , dead suddenly , dead by the immediat hand of God. And now hee could repent him of his new honor , to see it succeed so ill , with the sonnes of his loines ; neither could he chuse , but see himself striken in them . But his brother Moses , that had learned not to knowe either nephews , or brother , when they stood in his way to God , wisely turned his eies from the dead carcasses of his sonnes , to his respect of the liuing GOD ; My Brother , this euent is fearefull , but iust ; These vvere thy sonnes , but they sinned ; it vvas not for GOD , it is not for thee , to looke so much who they were , as what they did . It was their honor and thine , that they were chosen to minister before the Lord : Hee that called them , iustly required their sanctification , and obedience . If they haue profaned God , and themselues ; can thy naturall affection so miscary thee , that thou couldest wish their impunity , with the blemish of thy Maker ? Our sons are not ours , if they disobey our Father : to pitty their misery , is to partake of their sinne ; If thou grudge at their iudgement , take heed least the same fyre of GOD come forth vpon this strange fyre of nature . Showe now whether thou more louest GOD , or thy sonnes ; Show whether thou be a better father , or a sonne . Aaron , weighing these things , holds his peace , not out of an amazement , or fullennesse , but out of patient and humble submission ; and seeing Gods pleasure , & their desert , is content to forget , that he had sons . He might haue had a silent tongue , and a clamorous hart ; There is no voice lowder in the eares of GOD , then a a speechless repining of the soule . Heat is more intended with keeping in ; but Aarons silence was no lesse inward : Hee knew how little hee should get by brauling with GOD. If hee breathed out discontentment , hee saw GOD could speake fire to him againe ; And therefore he quietly submits to the will of God ; and held his peace , because the Lord had done it . There is no greater proofe of grace , then to smart patiently ; & humbly and contentedly to rest the hart in the iustice , & wisdome of Gods proceeding ; and to be so far from chiding , that we dispute not . Nature is froward ; and tho she well knowes wee meddle not with our match , when wee striue with our Maker , yet she pricks vs forward to this idle quarrell ; and bids vs with Iobs wife , Curse and die . If God either chide , or smite , ( as seruants are charged to their Maisters ) we may not answere againe ; when Gods hand is on our backe , our hand must bee on our mouth : else , as mothers do their children , God shall whippe vs so much the more for crying . It is hard for a stander by , in this case to distinguish betwixt hard-hartednes , and pietie . There Aaron sees his sons ly ; hee may neither put his hand to them , to bury them , nor shed a teare for theyr death . Neuer parent can haue iuster cause of mourning , then to see his sons dead in their sinne ; if prepared , and penitent , yet vvho can but sorrow for their end : but to part with children , to the danger of a second death , is woorthy of more then teares . Yet Aaron must learne so farre to denie nature , that hee must more magnify the iustice of GOD , then lament the iudgement . Those vvhom GOD hath called to his immediat seruice , must knowe that hee will not allow them the common passions , and cares of others . Nothing is more naturall then sorrow for the death of our owne : if euer griefe bee seasonable , it becoms a funerall . And if Nadab & Abihu had died in their beds , this fauour had been allowed them , the sorow of their father and brethren : for when GOD forbids solemne mourning to his Priests , ouer the dead , he excepts the cases of this neerenesse of bloud . Now all Israel may mourne for these two ; onely the father and brethren may not . God is iealous , least their sorow should seeme to countenance the sinne , which he had punished : euen the fearfullest acts of GOD must bee applauded by the heauiest hearts of the faithfull . That which the father & brother may not doe , the cozens are commanded : Dead carcasses are not for the presence of GOD ; His iustice was showne sufficiently in killing them : They are now fit for the graue , not the sanctuarie : Neither are they carried out naked , but in their coats . It was an vnusuall sight for Israell to see a linnen Ephod vpon the beere ; The iudgement vvas so much more remarkable , because they had the badge of their calling vpon their backs . Nothing is either more pleasing vnto God , or more cōmodious to men , then that whē hee hath executed iudgement , it should be seene and wondred at ; for therefore he strikes some , that he may warne all . Aaron and Miriam . THe Israelites are staied seuen daies in the station of Hazzeroth , for the punishment of Miriam . The sinnes of the Gouernors are a iust stop to the people ; all of them smart in one ; all must stay the leasure of Miriams recouery . Whosoeuer seeks the Land of Promise , shall finde many lets ; Amalek , Og , Sehon , & the Kings of Canaan meet with Israel : these resisted , but hindred not their passage ; their sinnes only staie them from remoouing . Afflictions are not crosses to vs , in the way to heauen , in comparison to our sinnes . What is this I see ? Is not this Aaron , that was brother in nature , and by office ioynt-commissioner with Moses ? Is not this Aaron , that made his brother an intercessor for him , to God , in the case of his Idolatry ? Is not this Aaron , that climbd vp the hill of Sinai , with Moses ? Is not this Aaron , whom the mouth and hand of Moses consecrated an high Priest vnto GOD ? Is not this Miriam , the elder sister of Moses ? Is not this Miriam , that ledde the triumph of the vvomen , & sung gloriously to the Lord ? Is not this Miriam , which laid her brother Moses in the Reedes , and fetcht her Mother to bee his Nurse ? Both , Prophets of GOD ; both , the flesh and bloud of Moses : And dooth this Aaron repine at the honour of him , which gaue himselfe that honour , and saued his life ? Dooth this Miriam repine at the prosperitie of him vvhose life shee saued ? Who vvould not haue thought , this should haue beene their glorie , to haue seene the glorie of their owne Brother ? What could haue bin a greater comfort to Miriam , then to think ; How happily ▪ doth hee now sit at the steine of Israel , vvhom I saued from perishing in aboat of bulrushes ! It is to mee , that Israel owes this commander ; But now enuy hath so blinded their eyes , that they can neither see this priuiledge of nature , nor the honour of Gods choice . Miriam and Aaron , are in mutiny against Moses . Who is so holy that sinnes not ? what sinne is so vnnaturall , that the best can avoide without God ? But what weaknes soeuer may pleade for Miriam , who can but grieue to see Aaron at the end of so many sinnes ? Of late , I saw him caruing the molten Image , and consecrating an altar to a false GOD : now I see him seconding an vnkinde mutinie against his brother : Both sinnes finde him accessarie , neither principall . It was not in the power of the legall priesthood to perform , or promise innocencie to her ministers : It was necessary we shold haue another high Priest , vvhich could not be tainted . That King of righteousnes , was of another order ; Hee being without sinne , hath fully satisfied for the sins of men . Whom can it now offend , to see the blemishes of the Euangelical priesthood , when Gods fyrst high priest is thus miscaried ? Who can looke for loue & prosperity at once , when holy , and meeke Moses finds enmity in his own flesh & bloud ? Rather then we shall want , A mans enemies shal be those of his own house . Authoritie cannot faile of opposition , if it be neuer so mildly swayed : that common make-bate will rather raise it out of our owne bosome ; To doe well , and heare ill , is princely . The Midianitish wife of Moses , cost him deare . Before , shee hazarded his life ; now , the fauour of his people : Vnequall matches are sildom prosperous . Although now , this scandall was only taken : Enuy was not wife enough to chuse a ground of the quarrell . Whether some secret & emulatorie brawles passed between Zipporah and Miriam , ( as many times these sparks of priuate brawles , grow into a perilous & common flame ) or whether now that Iethro & his family was ioyned with Israel , there vvere surmises of transporting the gouernment to strangers ; or whether this vnfit choice of Moses , is now raised vp to disparage Gods gifts in him ; Euen in sight , the exceptions were friuolous : Emulation is curious ; and out of the best person , or act , will raise something to cauil at . Seditions do not euer look the same way they mooue ; Wise men can easily distinguish betwixt the visor of actions , and the face . The wife of Moses is mentioned , his superiority is shot at . Pride is lightly the ground of all sedition . Which of their faces shined like Moses ? Yea , let him but haue drawen his vaile , which of them durst look on his face ? Which of them had fasted twise 40. dayes ? Which of them ascended vp to the roppe of Sinai , and vvas hid with smoake , and fire ? Which of them receiued the Law twise in two seuerall tables , from Gods own hand ? And yet they dare say , Hath God spoken onely by Moses ? They do not deny Moses his honour , but they challenge a part with him : and as they were the elder in nature , so they would be equall in dignity , equall in administration . According to her name , Miriam would bee exalted . And yet how vnfit were they ? One , a woman , whom her sex debarred from rule ; the other a Priest , whom his office sequestred from earthly gouernment . Selfe-loue makes men vnreasonable , and teaches them to turne the glasse , to see themselues bigger , others lesse then they are . It is an hard thing for a man , willingly and gladly to see his equalls lifted ouer his head , in worth and opinion . Nothing wil more try a mans grace , then questions of emulation . That man hath true light , which can be content to be a candle before the sun of others . As no wrong can escape God ; so least of all those which are offred to Princes : He that made the eare , needs no intelligence of our tongues . Wee haue to doe with a GOD , that is light of hearing ; wee cannot whisper any euill so secretly , that hee should not cry out of noyse ; and what need wee any further euidence , vvhen our Iudge is our witnesse ? Without any delation of Moses , GOD heares , and challenges them . Because he was meek , therfore he complained not : Because he was meek , & complained not , therefore the Lord struck in for him , the more . The lesse a man striues for himselfe , the more is GOD his Champion . It is the honour of great persons , to vndertake the patronage of their clients : How much more vvill GOD reuenge his Elect , which cry to him , day and night ? Hee that said , I seeke not mine owne glorie , addes , But there is one that seekes it , and iudges . GOD takes his part euer , that fights not for himselfe . No man could haue giuen more proofes of his courage , then Moses . Hee slew the Egyptian ; Hee confronted Pharaoh in his ovvne Court ; Hee beat the Midianite Shepheards ; Hee feared not the troopes of Egypt ; Hee durst looke GOD in the face , amiddst all the terrours of Sinai : and yet that Spirit , vvhich made , and knevv his heart ▪ sayes , Hee vvas the mildest man vpon earth . Mildnesse and Fortitude may vvell lodge together in one breast ; to correct the misconceits of those men , that thinke none valiant , but those that are fierce , and cruell . No sooner is the word out of Miriams mouth , then the word of Gods reproofe meets it ; How he bestirres him , and will be at once seene and heard , when the name of Moses is in question ! Moses was zealously careful for Gods glory , & now God is zealous for his . The remuneratiōs of the almighty , are infinitely gracious ; Hee cannot want honour , and patronage , that seekes the honour of his Maker . The ready way to true glorie , is goodnesse . GOD might haue spoken so loud , that heauen & earth should haue heard it ; so as they should not haue needed to come foorth for audience : but now , he calls them out to the barre , that they may be seene to heare . It did not content him , to chide them within doores ; the shame of their fault had beene lesse in a priuate rebuke : but the scandall of their repining was publique . Where the sinne is not afraid of the light , God loues not the reproofe shold be smothered . They had depressed Moses , GOD aduaunces him ; They had equalled themselues to Moses , God preferres him to them . Their plea was , that God had spoken by them , as well as Moses : Gods reply is , That hee hath in a more entire fashion spoken to Moses , then them . GOD spake to the best of them , but either in their dreame , sleeping ; or in vision , waking . But to Moses , hee spake with more inward illumination ; with more liuely representation : To others , as a stranger ; to Moses , as a friend . GOD had neuer so much magnified Moses to them , but for their enuie . Wee cannot deuise to pleasure Gods seruants , so much as by despighting them . God was angry when he chode them , but more angry when hee departed . The withdrawing of his presence , is the presence of his wrath . Whiles he staies to reproue , there is fauour in his displeasure ; but when he leaues eyther man , or Church , there is no hope , but of vengeance . The finall absence of GOD , is hell it selfe . When hee forsakes vs ( tho for a time ) it is an introduction to his vtmost iudgement . It was time to looke for a iudgement , when God departed : so soone as hee is gone frō the eies of Miriam , the leprosy appears in her face : her foul tong is punished with a foul face . Since she would acknowledge no difference betwixt her selfe , and her brother Moses , euery Israelite now sees his face glorious , hers leprous . Deformity is a fit cure of Pride . Because the venom of her tongue , wold haue eaten into the reputation of her brother , therefore a poysonous infection eates into her flesh . Now both Moses , and Miriam , neede to vveare a vayle : the one to hide his glory ; the other , her deformity . That Midianite , Zipporah , vvhom shee scorned , was beautifull in respect of her . Miriam was striken , Aaron escaped : both sinned ; his priesthood could not rescue him ; the greatnesse of his dignitie , did but adde to the haynousnes of his sinne : his repentance freed him ; Alas , my Lord , I beseech thee , lay not this sin vpon vs , which we haue foolishly committed . I wonder not to see Aaron free , while I see him penitent ; This very confession saued him before , from bleeding for Idolatry , which now preserues him from leprosie , for his enuious repining . The vniuersall antidote for all the iudgements of God , is our humble repentance . Yea , his sad deprecation preuayled , both to to cleare himselfe and recouer Miriam ; The brother sues for himselfe and his sister , to that brother , whom they both emulated , for pardon from himselfe , and that God which was offended in him . Where now is that equalitie which was pretended ? Beholde hee that so lately made his brother his fellow , now makes him , his God : Lay not this sinne vpon vs ; Let her not be as one dead : As if Moses had imposed this plague , and could remoue it . Neuer any opposed the seruants of GOD , but one time or other they haue been constrained to confesse a superiority . Miriam would haue wounded Moses with her tongue ; Moses would heale her , with his O Lord heale her now : The wrong is the greater , because his sister did it . He doth not say , I sought not her shame , she sought mine ; if God haue reuenged it , I haue no reason to looke on her , as a sister , who lookt at mee , as an aduersarie : But , as if her leprosie were his ; Hee cryes out for her cure . O admirable meeknesse of Moses ! His people the Iewes rebelled against him ; GOD profers reuenge ; Hee would rather die , then they should perish : His Sister rebells against him ; GOD workes his reuenge : Hee will not giue GOD peace , till she bee recured . Beholde a woorthy and noble patterne for vs to followe . How farre are they from this disposition , who are not onely content GOD should reuenge ; but are ready to preuent GODs reuenge with their own ? GODs Loue to Moses suffers him not to obtaine presently his sute for Miriam ; His good nature to his Sister , made him pray against himselfe . If the iudgement had beene at once inflicted , and remoued , there had beene no example of terrour for others : God either denies or differs the graunt of our requests , for our good ; It were wide for vs , if our suites should be euer heard . It was fit for all parts , Miriam should continue some-while leprous . There is no policy in a sudden remouall of iust punishment : vnlesse the raine so fall that it lie , and soke into the earth , it profits nothing . If the iudgements of God should be onely as passengers , and not soiourners at least , they would be no whit regarded . The Searchers of Canaan . I Can but woonder at the counsell of God ; If the Israelites hadde gone on to Canaan , without inquiry , their confidence had possessed it : now they send to espy the Land , sixe hundred thousand of them neuer liued to see it : And yet I see GOD inioyning them to send ; but inioyning it , vppon their instance . Some things GOD allowes , in iudgement ; Their importunitie , and distrust extorted from God this occasion of their ouerthrow . That which the Lord mooues vnto , prospers ; but that which we mooue him to , first , seldome succeedeth . VVhat needed they doubt of the goodnesse of that Land , which God tolde them did flowe with milke and hony ? What needed they to doubt of obtaining that , which God promised to giue ? When we will send forth our senses to be our scouts in the matters of faith , and rather dare trust men , then God , we are worthy to be deceiued . The basest sort of men are commonlie held fit enough for intelligencers ; but Moses , to make sure work , chooseth forth the best of Israel , such as were like to be most iudicious in their inquirie ; and most credible in their report . Those that ruled Israel at home , could best descry for thē abroad ; What should direct the body but the head ? Men can iudge but by appearance ; It is for him onely that sees the euent , ere hee appoint the meanes , not to be deceiued . It had beene better for Israel to haue sent the offal of the multitude : By how lesse the credit of their persons is , by so much lesse is the danger of seducement . The errour of the mighty is armed with authority , and in a sort commaunds assent ; whether in good or euill , greatnes hath euer a traine to followe it at the heeles . Forty dayes they spent in this search ; and this cowardly vnbeleefe in the search , shall cost them forty yeeres delay of the fruition . Who can abide to see the rulers of Israel so basely timorous ? They commend the Land , the fruit commends it selfe , and yet they plead difficulty : Wee be not able to goe vp . Their shoulders are laden with the grapes ; and yet their hearts are ouerlaid with vnbeliefe : It is an vnwoorthy thing to plead hardnes of atchieuing , where the benefit will more then requite the indeuour . Our Land of Promise is aboue ; we knowe the fruit therof is sweet and glorious ; the passage difficult . The giantly sonnes of Anak ( the powers of darknesse ) stand in our way : If wee sit downe and complaine , we shall once knowe , that without shall be the fearefull . See the idle pleas of distrust ; We are not able : They are stronger . Could not God inable them ? was he not stronger then their giants ? Had he not promised to displace the Canaanites , to settle them in their stead ? How much more easie is it for vs to spy their weaknes , then for them to espy the strength of their aduersaries : When wee measure our spirituall successe by our owne power , we are vanquished , before we fight : Hee that would ouercome , must neither look vpon his owne arme , nor the arme of his enemy , but the mouth , and hand of him , that hath promised , and can performe . Who are we flesh and blood , with our breath in our nostrills , that we should fight with Principalities , powers , spirituall wickednesses in heauenly places ? The match is too vnequall ; wee are not like grashoppers , to these giants ; when we compare our selues with them , how can we but despaire ? when wee compare them with God , how can we be discouraged ? Hee that hath brought vs into this fielde , hath promised vs victory . GOD knew their strength , ere hee offered to commit vs. Well might they haue thought , Were not the Amalekites stronger then we ? were not they armed , we naked ? Did not the only hand of Moses , by lifting vp , beat them downe ? were not the Egyptians no lesse our maisters ? Did not Death come running after vs in their chariots ? Did wee not leaue these buryed in the sea , the other vnburied in the Wildernesse ? Whence had the Anakims their strength , but from him , that bids vs goe vp against them ? Why haue the bodies of our forefathers taken possession of their Hebron , but for vs ? But now , their feare hath not left them so much reason as to compare their aduersaries with others , but onely with themselues : Doubtlesse these giants were mighty , but their feare hath stretched them out some cubits , beyond their stature . Distrust makes our dangers greater , and our helps lesse then they are , and forecasts euer woorse , then shall be ; and if euills be possible , it makes them certaine . Amongst those twelue messengers , whom our second Moses sent through the Land of Promise , there was but one Iudas ; But amongst those twelue , which the former Moses addressed through the same Land , there is but one Caleb : and yet those were chosen out of the meanest ; these , out of the heads of Israel . As there is no societie free from some corruption : so it is hard , if in a community of men , there be not some faithfulnesse . We shall wrong GOD , if we feare least good causes shall bee quite forsaken ; He knowes how to serue himselfe of the best , if the fewest ; And could as easily be attended with a multitude , if he did not seeke his owne glory , in vnlikelihoods . Ioshua was silent , and wisely spared his tongue for a further aduantage ; Onely Caleb spake : I doe not heare him say , Who am I to striue with a multitude ? What can Ioshua and I doe against ten rulers ? It is better to sit stil , then to rise & fal : But he resolues to swim against this streame , and will either drawe friends to the truth , or enemies vpon himselfe . True Christian fortitude teaches vs not to regard the number , or quality of the opponents , but the equitie of the cause ; and cares not to stand alone , & challenge all commers : and if it could be opposed by as many worlds , as men , it may be ouerborne , but it cannot be daunted : Whereas popularitie carryes weak minds , and teaches them the safety of erring with a multitude . Caleb saw the giantly Anakims , and the walled citties , as well as the rest ; and yet he saies , Let vs go vp and possesse it : As if it were no more , but to go , and see , and conquer . Faith is couragious , and makes nothing of those dangers , wherewith others are quayled . It is very materiall with what eyes we looke vpon all obiects . Feare doth not more multiply euills , then faith diminisheth them ; which is therefore bold , because either it sees not , or contemnes that terrour , which feare represents to the weake . There is none so valiant , as the beleeuer . It had beene happy for Israel , if Calebs counsell had beene as effectuall , as good : But how easily haue these rulers discouraged a faint-hearted people ? In stead of lifting vp their ensignes , and marching towards Canaan ; They sit them down , & lift vp their voice , and cry ; The roddes of their Egyptian task-maisters had neuer beene so fit for them , as now , for crying . They had cause indeed to weep for the sinne of their infidelity : but now they weep forfeare of those enemies they saw not . I feare if there had beene ten Calebs to perswade , and but two faint spies to discourage them ; those two cowards would haue preuailed against those tenne solicitors : How much more , now ten oppose , & but two incourage ? An easie Rhetorick drawes vs to the worse part ; yea it is hard not to runne downe the hill . The faction of euill is so much stronger in our nature , then that of Good , that euery least motion preuailes for the one ; scarce any suite for the other . Now is Moses in danger of losing all the cost ; and care , that euer he bestowed vpon Israel : His people are already gone backe to Egypt , in their hearts ; and their bodies are returning . Oh yee rebellious Hebrewes , where shall GOD haue you at last ? Did euer Moses promise to bring you to a fruitfull Land , without inhabitants ? To giue you a rich country , without resistance ? Are not the graues of Canaan as good , as those of Egypt ? What can ye but die at the hands of the Anakims ? Can yee hope for lesse from the Egyptians ? What madnes is this , to wish to die for feare of death : Is there lesse hope from your enemies , that shall be , when ye goe vnder strong , and expert leaders , then from the enemies that were , when yee shall returne maisterlesse ? Can those cruell Egyptians so soone haue forgotten the blood of their fathers , children , brothers , husbands , which perished in pursuing you ? Had ye rather trust the mercy of knowne enemies , then the promise of a faithfull GOD ? Which way will yee returne ? Who shall diuide the Sea for you ? Who shall fetch you water out of the Rocke ? Or can ye hope that the Manna of of GOD will follow you , while yee runne from him ? Feeble mindes , vvhen they meete vvith crosses they lookt not for , repent of their good beginnings , and wish any difficulty rather then that they finde : How many haue pulld backe their foote from the narrowe vvaie , for the troubles of a good profession ? It had beene time for the Israelites to haue fallen downe on their faces , before Moses and Aaron , and to haue saide ; Yee ledde vs through the Sea ; make way for vs into Canaan ; Those giants are strong , but not so strong , as the Rocke of Rephidim ; yee stroke that , and it yeelded ; If they bee tall , the piller of GOD is hyer then they : when wee looke on our selues , wee see cause of feare ; but when wee consider the miraculous power of you our leaders , wee cannot but contemne those men of measures . Leaue vs not therefore , but goe before vs in your directions , goe to GOD for vs in your prayers . But now contrarily , Moses and Aaron fall on their faces to them ; And sue to them , that they vvould bee content to be conducted . Had they beene suffered to depart , they had perished ; Moses and his few had beene victorious : And yet , as if hee could not bee happy without them , hee falles on his face to them , that they would stay . We haue neuer so much neede to be importun'd , as in those things , whose benefit should make vs most importunate . The sweetnesse of GODs Law , and our promised glory is such , as should draw all hearts after it ; And yet if wee did not sue to men ( as for life ) that they vvould bee reconciled to GOD , and be saued , I doubt vvhether they vvould obtaine ; yea , it vvere vvell , if our suite were sufficient to preuaile . Though Moses and Aaron intreat vpon their faces , and Ioshua and Caleb perswade , and rend their garments , yet they mooue nothing : The obstinate multitude , growne more violent with opposing , is readie to returne them stones , for their prayers . Such hath been euer the thanks of fidelity , and truth ; Crossed wickednesse prooues desperate ; and in stead of yeelding , seekes for reuenge . Nothing is so hatefull to a resolute sinner , as good counsell : Wee are become enemies to the vvorld , because wee tell them truth . That GOD which was inuisibly present , whiles they sinned ; when they haue sinned , showes himselfe glorious . They might haue seene him before , that they should not sinne ; Now they cannot choose but see him , in the height of their sinne . They saw before , the piller of his ordinarie presence : now they see him vnusually terrible ; that they may with shame and horror , confesse him able to defend , able to reuenge . The helpe of GOD ▪ vses to show it selfe in extremity . Hee that can preuent euills , conceales his aid , till danger be ripe ; And then , hee is as fearefull as before he seemed conniuent . Corah's Conspiracy . THe tears of Israel were scarce drie , since the smart of their last mutinie , and now they beginne another . The multitude is like a raging Sea ; full of vnquiet billows of discontentment ; wherof one rises , in the fall of another . They saw God did but threaten , and therefore are they bolde to sinne : It was now hie time , they should knowe what it is , for God to bee angry . There was neuer such a reuenge taken of Israel ; neuer any , better deserued . When lesser warnings will not serue , God lookes into his quiuer for deadly arrowes . In the meane time what a weary life did Moses lead , in these continuall successions of conspiracies ? What did he gaine by this troublesome gouernment , but daunger and despight ? Who but he would not haue wisht himself rather with the sheepe of Iethro , then with these wolues of Israel ? But , as he durst not quit his hooke , without the calling of God , so now hee dare not his scepter ; except he be dismissed by him that call'd him , no troubles , no oppositions can driue him from his place : Wee are too weake , if wee suffer men to chase vs frō that station , where God hath set vs. I see the Leuites , not long since , drawing their swords for GOD and Moses , against the rest of Israel ; and that fact winnes them , both praise and blessing : Now , they are the forwardest in the rebellion against Moses and Aaron , men of their owne Tribe . There is no assurance of a man , for one act : whom one Sinne cannot fasten vpon , another may . Yea the same sinne may finde a repulse one while , from the same hand , which another time giues it entertainment : and that yeeldance loses the thank of all the former resistance . It is no praise to haue done once well , vnlesse we continue . Outward priuiledges of blood can auaile nothing , against a particular calling of GOD : These Reubenites had the right of the naturall primogeniture ; yet doe they vainely challenge preeminence , where GOD hath subiected them . If all ciuill honour flowe from the King , how much more from the GOD of Kings ? His hand exalts the poore , and casts down the mighty from their throne . The man that will be lifting vp himselfe , in the pride of his heart , from vnder the foot of God , is iustly troden in the dust . Moses is the Prince of Israell ; Aaron the Priest : Moses was milde ; Aaron popular , yet both are conspired against : Their places are no lesse brothers , then their persons . Both are opposed at once ; Hee that is a traytor to the Church , is a traytor to the King. Any superiority is a marke of Enuy. Had Moses , and Aaron beene but fellowes with the Israelites , none had been better beloued ; their dispositions were such , as must needs haue forced fauor , from the indifferent : now they were aduanced , their malice is not inferior to their honor . High towers must looke for lightnings ; we offer not to vndermine but those wals , which we cannot scale . Nature in euery man is both enuious , and disdainful ; & neuer loues to honor another , but where it may be an honor to it selfe . There cannot be conceiued an honor lesse worth emulation , then this principality of Israel ; A people that could giue nothing ; a people that had nothing , but in hope ; a people whom their leader was faine to feed with bread , and water ; which paid him no tribute , but of ill wordes ; whose command was nothing but a burden : and yet this dignity was an eye-sore to these Leuites and these Rubenites ; Ye take too much vpon you , yee Sons of Leui. And this challenge ( though thus vnseasonable ) hath drawen in , two hundred and fifty Captaines of Israel . What wonder is it , that the tenne rulers preuayled so much with the multitude to disswade them from Canaan ; when three traytors preuayled thus with 250. rulers , famous in the Congregation ▪ and men of renowne ? One man may kindle such a fire , as all the vvorld cannot quench : One plague-sore may infect a whole kingdome : The infection of euill is much worse then the act . It is not like , these leaders of Israell could erre without followers : He is a mean man that drawes not some Clients , after him . It hath bin euer a dangerous policy of Satan , To assault the best : hee knowes that the multitude ( as we say of Bees ) wil follow their maister . Nothing can bee more pleasing to the vulgar sort , then to heare their gouernours taxed , and themselues flattered . All the Congregation is holy ; Euery one of them ; Wherefore lift yee vp your selues ? Euery word is a falshood . For Moses deiected himself ( Who am I ? ) GOD lifted him vp , ouer Israel : And so was Israel holy , as Moses was ambitious . What holinesse was there in so much infidelity , feare , Idolatry , mutinie , disobedience ? What could make them vncleane , if this were holinesse ? They had scarce wip't their mouthes , or washt their hands , since their last obstinacy : and yet these pick-thanks , say , All Israell is holy . I would neuer desire a better proofe of a false teacher , then flattery : True meaning neede not vphold it selfe by soothing . There is nothing easier , then to perswade men well of themselues ; when a mans self-loue meets with anothers flattery , it is an hy praise that will not be belieued . It was more out of opposition , then beliefe , that these men plead the holines of Israel . Violent aduersaries , to vphold a side , will mainetaine those things , they belieue not . Moses argues not for himselfe , but appeales to GOD ; neither speakes for his owne right , but his brother Aarons : He knew , that Gods immediate seruice vvas woorthy to bee more precious , then his gouernment : That , his Princedome serued but to the glory of his Maister . Good Magistrates are more tender , ouer Gods honour , then their owne ; and are more sensible of the wrongs offred to religion , then to themselues . It is safest to trust God with his owne causes . If Aaron had beene chosen , by Israel , Moses would haue sheltred him vnder their authoritie : Now that GOD did immediatly appoint him , his patronage is sought , whose the election was . We may easily fault in the menaging of diuine affaires ; and so our want of successe , cannot want sin ; He knowes how to vse , how to blesse his own meanes . As there was a difference betwixt the people , and Leuites , so betwixt the Leuites , and Priests . The GOD of order , loues to haue our degrees kept . Whiles the Leuites would be looking vp to the Priests , Moses sends downe their eyes , to the people . The way not to repine at those aboue vs , is to looke at those below vs. There is no better remedy for ambition , then to cast vp our former receyts , and to compare them with our deseruings , and to conferre our owne estate with inferiours : So shall wee finde cause to be thankfull , that wee are aboue any , rather then of enuie , that any is aboue vs. Moses hath chid the sonnes of Leui , for mutining against Aaron ; and so much the more , because they were of his own Tribe : now , hee sends for the Reubenites , vvhich rose against himselfe . They come not , and their message is worse , then their absence . Moses is accused of iniustice , crueltie , falshood , treacherie , vsurpation ; and Egypt it selfe must bee commended , rather then Moses shall vvant reproche . Innocencie is no shelter from ill tongues ; Malice neuer regards hovv true any accusation is , but hovv spightfull . Now it was time for Moses to be angry . They durst not haue been thus bold , if they had not seen his mildnesse . Lenity is ill bestowed vpon stubburne natures : It is an iniurious senselesnesse , not to feel the wounds of our reputation . It well appeares he is angry , when he prayes against them . He was displeased before ; but when he was most bitter against them , hee still pray'd for them : but now , hee bends his very prayers against them . Looke not to their offering . There can be no greater reuenge , then the imprecation of the righteous ; There can bee no greater iudgement , then Gods reiection of our seruices . With vs men , what more argues dislike of the person , then the turning back of his present ? What will GOD accept from vs , if not prayers ? The innocence of Moses calls for reuenge on his Aduersaries . If hee had wronged them in his gouernment , in vaine should hee haue looked to Gods hand , for right . Our sinnes exclude vs from Gods protection ; whereas vprightnesse challenges , and findes his patronage . An asse taken , had made him vncapable of fauour . Corrupt Gouernours , lose the comfort of their owne brest , and the tuition of God. The same tongue that prayed against the Conspirators , prayes for the people . As lewd men thinke to carry it with number ; Corah had so farre preuailed , that hee had drawne the multitude to his side . GOD , the auenger of treasons , would haue consumed them all , at once : Moses and Aaron , pray for their rebels . Although they were vvoorthy of death , and nothing but death could stoppe their mouthes ; yet their mercifull Leaders vvill not buy their owne peace , with the losse of such enemies . Oh rare and imitable mercy ! The people rise vp against their Gouernors ; Their Gouernours fall on their faces to God , for the people : So far are they from plotting reuenge , that they will not indure God should reuenge for them . Moses knew wel enough , that all those Israelites must perish in the Wildernesse ; GOD had vow'd it , for their former insurrection : yet how earnestly doth hee sue to GOD , not to consume them at once ! The very respite of euills , is a fauour next to the remoueall . Corah kindled the fire ; the two hundred and fiftie Captaines brought sticks to it ; All Israel warm'd thēselues by it ; onely the incendiaries perish . Now doe the Israelites owe their life to them , whose death they intended . God , & Moses knowe to distinguish betwixt the heads of a faction , & the train : though neither be faultless , yet the one is plagued , the other forgiuen . Gods vengeance when it is at the hotest , makes differēces of men . Get you away from about the Tabernacles of Corah . Euer before common iudgements , there is a separation . In the vniuersall iudgement of all the earth , the Iudge himselfe will separate : in these particular executions , wee must separate our selues . The societie of wicked men , especially in their sinnes , is mortally dangerous : whiles wee will not be parted , how can we complaine if we be enwrapped in their condemnation ? Our very company sins with them ; why should wee not smart with them also ? Moses had well hoped , that when these rebels should see all the Israelites runne from them , as from monsters , and looking affrightedly vpon their Tents , and should heare that fearfull proclaclamation of vengeance , against them , ( howsoeuer they did before , set a face on their conspiracie ; yet now ) their hearts would haue misgiuen . But loe , these bold Traytors stand impudently staring in the doore of their tents , as if they would out-face the reuenge of GOD ; As if Moses had neuer wrought miracle before them ; As if no one Israelite had euer bledde for rebelling . Those that shall perish , are blinded . Pride and infidelity obdures the hart , and makes euen cowards fearelesse . So soone as the innocent are seuered , the guilty perish : the earth cleaues , and swallowes vp the rebels . This element was not vsed to such morsels : It deuoures the carcasses of men ; but bodies informed with liuing soules , neuer before . To haue seene them struck dead vpon the earth , had been fearfull : but to see the earth at once their executioner , and graue , was more horrible . Neyther the Sea , nor the Earth , are fit to giue passage ; The sea is moist and flowing , and will not be diuided , for the continuitie of it ; The earth is dry and massie , and will neither yeeld naturally , nor meet againe , when it hath yeelded ; yet the waters did cleaue to giue way vnto Israel , for their preseruation ; the earth did cleaue , to giue vvay to the Conspirators , in iudgement : Both Sea , and Earth , did shut their iawes againe vpon the aduersaries of GOD. There vvas more vvonder in this latter . It was a maruell that the vvaters opened : it vvas no wonder that they shutte againe ; for , the retyring and flowing , was naturall . It was no lesse maruell , that the earth opened ; but more maruell that it did shutte againe , because it had no naturall disposition to meet , when it vvas diuided . Now might Israel see , they had to doe with a GOD , that could reuenge with ease . There were two sorts of Traytors : the earth swallowed vp the one the fire , the other . All the elements agree to serue the vengeance of their Maker . Nadab and Abihu , brought fit persons , but vnfit fire to GOD ; These Leuites bring the right fire , but vnwarranted persons , before him : Fire from GOD consumes both . It is a dangerous thing to vsurpe sacred functions . The ministery will not grace the man ; The man may disgrace the ministery . The common people were not so fast gathered to Corahs flattering perswasion before , as now they ran from the sight , and feare of his iudgment . I maruell not , if they could not trust that earth , whereon they stood , whiles they knew their harts had bin false . It is a madnesse to runne away from punishment , and not from sin . The end of the sixt Booke . Contemplations . THE SEVENTH BOOKE . Aarons Censer , and Rod. The Brasen Serpent . Balaa● Phinehas . The death of Moses . At London , printed by H. L. for Samuel Macham : & are to be sold at his shop in Paules Church-yard , at the signe of the Bull-head . 1614. TO MY RIGHT HONOVRABLE , RELIGIOVS AND BOVNTIFVL PATRON , EDVVARD , Lord DENNY , BARON of WALTHAM , The chiefe comfort of my labours , I. H. wisheth all true happines , and Dedicates this part of his Meditations . CONTEMPLATIONS . THE SEVENTH BOOKE . Aarons Censer and Rod. WHen shall we see an end of these murmurings , & these iudgmēts ? Because these men rose vp against Moses and Aaron , therefore GOD consumed them ; and because God consumed them , therfore the people rise vp against Moses and Aaron : and now because the people thus murmur , God hath againe begun to consume them . What a circle is here of sinnes , and iudgements ? Wrath is gone out from God : Moses is quick-sighted , and spies it at the setting out . By how much more faithfull , and familiar we are with God , so much earlier doe we discerne his iudgements ; As those which are well acquainted with men , knowe by their lookes and gestures that , which strangers vnderstand but by their actions ; As finer tempers are more sensible of the changes of weather . Hence the Seers of God haue euer from their watch-tower descryed the iudgements of God afarre off . If another man had seene from Carmel a cloud of a hand breadth he could not haue tolde Ahab , he should be wet . It is enough for Gods messengers , out of their acquaintance with their maisters proceedings , to foresee punishment : No maruell if those see it not , which are wilfully sinfull : wee men reueale not our secret purposes either to enemies or strangers ; all their fauour is to feele the plague ere they can espie it . Moses though hee were great with God , yet he takes not vpon him this reconciliation ; he may aduise Aaron what to doe , himselfe vndertakes not to act it : It is the worke of the Priesthood , to make an atonement for the people : Aaron was first his brothers tongue to Pharaoh ; now he is the peoples tongue to God : He only must offer vp the incense of the publique prayers to God. Who would not thinke it a small thing to hold a Censer in his hand ? yet if any other had done it , hee had fallen with the dead , and not stood betwixt the liuing and dead ; in stead of the smoke ascending , the fire had descended vppon him : And shall there be lesse vse , or lesse regard of the Euangelicall ministery , then the Legall ? When the world hath powred out all his contempt , we are they , that must reconcile men to God ; and without vs , they perish . I knowe not whether more to maruell at the courage , or mercy of Aaron : His mercy , that hee vvould yet saue so rebellious a people ; his courage , that hee would saue them , with so great a danger of himselfe . For , as one that would part a fray , he thrusts himselfe vnder the strokes of God ; and puts it to the choise of the reuenger , whether hee will smite him , or forbeare the rest ; He stands boldly betwixt the liuing and the dead , as one that wil eyther die vvith them , or haue them liue vvith him ; the sight of fourteene hundred carcasses dismayd him not ; hee that before feared the threats of the people , novv feares not the strokes of GOD : It is not for Gods ministers , to stand vpon their owne perils , in the common causes of the Church : Their prayers must oppose the iudgements of the Almighty ; When the fire of Gods anger is kindled , their Censers must smoke with fire frō the altar . Euery Christian must pray for the remouall of vengeance : how much more they , whom God hath appointed to mediate for his people . Euerie mans mouth is his owne : but they are the mouthes of all . Had Aaron thrust in himselfe with empty hands , I doubt whether he hadde preuailed ; now his Censer was his protection ; When wee come vvith supplications in our handes , vvee neede not feare the strokes of GOD. We haue leaue to resist the diuine iudgements by our prayers , with fauour and successe : So soone as the incense of Aaron ascended vp vnto God , he smelt a sauour of rest ; hee will rather spare the offenders , then strike their intercessor . How hardly can any people miscarry , that haue faithfull ministers to sue for their safetie ? Nothing but the smoke of heartie prayers can cleanse the ayre from the plagues of God. If Aarons sacrifice were thus accepted ; how much more shall the hy-priest of the new Testament , by interposing himselfe to the wrath of his father , deliuer the offenders from death ? The plague was entred vpon all the sonnes of men : O Sauiour , thou stood'st betwixt the liuing , and the dead , that all which beleeue in thee , should not perish . Aaron offered and was not striken ; but thou , O Redeemer , wouldst offer and be strooke , that by thy stripes wee might be healed : So stood'st thou betwixt the dead and liuing , that thou wert both aliue and dead ; and all this , that wee , when wee were dead , might liue for euer . Nothing more troubled Israell , then a feare least the two brethren should cunningly ingrosse the gouernment to themselues . If they hadde done so , what wise men would haue enuied them an office so little worth , so dearely purchased ? But because this conceit was euer apt to stirre them to rebellion , and to hinder the benefit of this holy soueraintie ; therefore God hath indeuor'd nothing more , then to let them see that these officers , whom they so much enuied , were of his owne proper institution : They hadde scarce shut their eyes since they saw the confusion of those two hundred and fifty vsurping sacrificers ; and Aarons effectuall intercession for staying the plague of Israell . In the one , the execution of GODs vengeance vpon the competitors of Aaron , for his sake . In the other , the forbearance of vengeance vpon the people for Aarons mediation , might haue challenged their voluntary acknowledgement of his iust calling from God ; If there had been in them either awe , or thankfulnes , they could not haue doubted of his lawfull supremacy . How could they choose but argue thus . Why would God so fearefully haue destroyed the riualls that durst contest with Aaron , if hee would haue allowed him any equall ? Wherefore serue those plates of the Altar , which wee see made of those vsurped Censers , but to warne all posteritie of such presumption ? Why should God cease striking , whiles Aaron interposed betwixt the liuing and the dead , if he were but as one of vs ? Which of vs if wee had stood in the plague , had not added to the heap ? Incredulous mindes will not bee perswaded with any euidence . These two brothers had liued asunder forty yeers ; GOD makes them both meet in one office of deliuering Israel . One halfe of the miracles were wrought by Aaron ; he stroke with the rodde , whiles it brought those plagues on Egypt . The Israelites heard GOD call him vppe by name , to mount Sinai ; They saw him anointed from GOD : and ( least they should thinke this a set match betwixt the brethren ) they saw the earth opening , the fire issuing from GOD vpon their emulous opposites : they saw his smoke a sufficient antidote for the plague of GOD ; and yet still Aarons calling is questioned . Nothing is more naturall to euery man , then vnbeleefe ; but the earth neuer yeelded a people so strongly incredulous , as these ; and after so many thousand generations their children doe inherit their obstinacy ; still doe they oppose the true high-priest , the anointed of GOD : sixteene hundred yeers desolation hath not drawen from them to confesse him whom God hath chosen . How desirous was GOD to giue satisfaction euen to the obstinate ! There is nothing more materiall , then that men should be assured their spirituall guides haue their commission and calling from GOD : The vvant whereof is a preiudice to our successe . It should not be so : but the corruption of men will not not receiue good , but from due messengers . Before , GOD wrought miracles in the rod of Moses ; now , in the rodde of Aaron . As Pharaoh might see himselfe in Moseses rod ; who of a rodde of defence and protection was turned into a venomous serpent : So Israel might see themselues , in the rod of Aaron . Euery Tribe and euery Israelite was , of himselfe , as a sere stick , without life , without sap ; and if any one of them had power to liue , and flourish , he must acknowledge it from the immediate power , and gift of God. Before Gods calling all men are alike : Euery name is alike written in their rod ; there is no difference in the letters , in the wood ; neither the characters of Aaron are fayrer , nor the staffe more precious ; It is the choise of God that makes the distinction : So it is in our calling of Christianity ; All are equally deuoid of the possibility of grace , all equally liuelesse ; by nature we all are sonnes of wrath : If we be now better then others , who separated vs ? We are all crab-stocks in this orchard of God , hee may graffe what fruit he pleases , vpon vs ; onely the grace and effectuall calling of God makes the difference . These twelue heads of Israel , would neuer haue written their names in their rods , but in hope they might be chosen to this dignitie . What an honour was this Priesthood , whereof all the Princes of Israel are ambitious ? If they had not thought it an high preferment , they had neuer so much enuyed the office of Aaron . What shall wee thinke of this change ? Is the Euangelicall ministration of lesse worth then the Leuiticall ? Whiles the Testament is better , is the seruice worse ? How is it that the great thinke themselues too good for this imployment ? How is it , that vnder the Gospell , men are disparaged with that , which honoured them vnder the Law ; that their ambition , and our scorne , meete in one subiect . These twelue rods are not laid vp in the seuerall cabinets of their owners , but are brought forth , & layd before the Lord. It is fitte God should make choyce of his owne attendants . Euen wee men hold it iniurious , to haue seruants obtruded vpon vs , by others : neuer shall that man haue comfort in his ministery , whom God hath not chosen . The great Commander of the world , hath set euerie man in his station ; To one hee hath said , Stand thou in this tower and watch ; To another ▪ Make thou good these Trenches ; To a third , Digge thou in this Mine . Hee that giues , and knowes our abilities , can best sette vs on worke . This rod was the pastorall staffe of Aaron , the great Shepheard of Israel . God testifies his approbation of his charge , by the fruit . That a rod cut off from the tree , should blossome , it was strange ; but that in one night , it should beare buds , blossoms , fruit , & that both ripe and hard , it was highlie miraculous . The same power that reuiues the dead plants of winter , in the Spring , doth it heere without earth , without time , without sunne ; that Israel might see and grant , it was no reason , his choyce should be limited , whose power is vnlimited . Fruitfulnesse is the best argument of the calling of GOD : Not only all the plants of his setting , but the very boughes cut off from the body of them , will flourish . And that there may not want a succession of increase , heere are fruite , blossoms , buds ; both proofe and hope , inseparably mixed . It could not but bee a great comfort vnto Aaron , to see his rodde thus miraculously flourishing , to see this wonderfull Testimony of Gods fauour , and Election : Sure hee could not but thinke ; Who am I , O GOD , that thou shouldest thus choose mee out of all the Tribes of Israel ? My weakenesse hath been more worthy of thy rodde of correction , then my rod hath beene worthy of these blossoms . How hast thou magnified mee , in the sight of all thy people ? How able art thou to vphold my imbecillitie with the rodde of thy support ? how able to defend me with the rodde of thy power , who hast thus brought fruite out of the saplesse rod of my profession ? That seruant of GOD is worthy to faint , that holds it not a sufficient encouragement , to see the euident proofes of his Maisters fauour . Commonly , those fruites which are soone ripe , soone wither ; but these almonds of Aarons rod , are not more early , then lasting : the same hand which brought them out before their time , preserued them , beyond their time ; and for perpetuall memory , both rod and fruit must be kept in the Arke of God. The tables of Moses , the rod of Aaron , the Manna of God , are monumēts fit for so holy a shrine . The doctrine , sacraments , & gouernmēt of Gods people , are precious to him , & must be so to mē . All times shall see & wonder , how his anciēt Church was fed , taught , ruled . Moses his rod did great miracles , yet I find it not in the Ark. The rod of Aaron hath this priuiledge , because it caried the miracle stil in it selfe ; whereas the wonders of that other rod were passed . Those monuments wold God haue continued in his church , which cary in them the most manifest euidences of that which they import . The same God , which by many transient demonstrations had approued the calling of Aaron to Israel , will now haue a permanent memoriall of their conviction ; that whensoeuer they should see this relique , they should be ashamed of their presumption , & infidelity . The name of Aaron vvas not more plainly written in that rod , then the sinne of Israel was in the fruit of it ; and how much Israel findes their rebellion beaten with this rod , appears in their present relenting , & complaint ; Behold , we are dead , wee perish . God knowes how to pull downe the biggest stomach , and can extort glory to his own Name , from the most obstinate gainsayers . The Brasen Serpent . SEauen times alreadie hath Israel mutin'd against Moses , and seauen times hath eyther been threatned , or punished ; yet now they fal to it afresh . As a teastie man findes occasion to chafe at euery trifle : so this discontented people , either finde or make all things troublesome . One while they haue no water ; then bitter ; One while no God ; then one too many ; One while no bread ; then bread enough , but too light ; One while , they will not abide their Gouernours ; then they cannot abide their losse . Aaron and Miriam were neuer so grudged aliue , as they are bewailed dead . Before , they wanted onions , garlike , flesh-pots ; now they vvant figges , vines , pomgranats , corne . And as rabid children , that cry for euery thing they can think of , are whipped by their wise mother : So God iustly serues these fond Israelites . It was first their way that makes them repine ; They were faine to goe round about Idumea ; The iourney was long and troublesome . They had sent intreaties to Edom for licence of passage the next way , reasonably , submislie : It was churlishly deny'd them . Esau liues still in his posteritie ; Iacob in Israel : The combat which they began in Rebeccaes bellie , is not yet ended . Amalek , vvhich was one limme of Esau , followes them at the heels ; The Edomite , which was another , meets them in the face ; So long as there is a World , there will bee opposition to the chosen of God. They may come at their perill ; The way had beene neerer , but bloodie ; they dare not goe it , and yet complaine of length . If they were afrayde to purchase their resting place vvith warre , how much lesse would they their passage ? What should GOD doe with impatient men ? They will not goe the nearest way , and yet complaine to goe about . He that will passe to the promised Land , must neither stande vppon length of way , nor difficultie . Euery way hath his inconueniences : the nearest hath more danger , the farthest hath more paine ; Either , or both must be ouercome , if euer wee will enter the rest of God. Aaron and Miriam , were now past the danger of their mu●inyes ; for want of another match , they ioyne GOD vvith Moses , in their murmurings : Tho they had not mentioned him , they could not seuer him in their insurrection ; For , in the causes of his own seruants , he challenges , euen when he is not challenged . What will become of thee , O Israel , when thou makest thy Maker thine enemy ? Impatience is the cozen to Frensie : this causes men not to care vpon whom they runne , so they may breathe out some reuenge . How oft haue we heard men that haue bin displeased by others , teare the Name of their Maker in peeces ? Hee that will iudge , and can confound , is fetcht into the quarrell vvithout cause . But if to striue with a mighty man be vnwise , & vnsafe , what shall it be to striue with the mightie GOD ? As an angry childe casts away that which is giuen him , because he hath not that he would : so do these foolish Israelites ; their bread is light , and their water vnsatisfying , because their way displeased them . Was euer people fed with such bread , or water ? Twise hath the very Rock yielded them water , and euery day the heauen affords them bread . Did any one soule amongst them miscary , either for hunger , or thirst ? But no bread will downe with them , saue that which the earth yeelds ; no water but from the naturall Wells , or Riuers . Vnlesse nature may be allowed to bee her owne caruer , shee is neuer contented . Manna had no fault , but that it was too good , and too frequent : the pulse of Egypt had been fitter for these course mouthes : This heauenly bread was vnspeakably delicious ; it tasted like wafers of hony , and yet euen this Angels foode is contemned . Hee that is full , despiseth an Hony-comb . How sweet , and delicate is the Gospel ! Not only the Fathers of the old Testament , but the Angels desired to looke into the glorious mysteries of it , and yet wee are cloyed . This supernaturall foode is too light : the bread-corne of our humane reason , and profound discourse , would better content vs. Moses will not reuenge this wrong ; God will : yet will he not deale with them himselfe , but hee sends the fiery serpents to answer for him ; How fitly ? They had caried themselues like serpents to their gouernors : how oft had they stung Moses , and Aaron , neare to death ? If the serpent bite when he is not charmed , no better is a slaunderer . Now these venomous Adders reuenge it ; vvhich are therefore called fiery , because their poyson scalded to death ; God hath an hand in the annoyance , and hurt of the basest creature ; how much less can the sting of an ill tongue , or the malice of an ill spirit , strike vs without him ? Whiles they were in Goshen , the frogs , lice , caterpillers spared thē , and plagued the Egyptians ; now they are rebellious in the desert , the serpents finde thē out , & sting thē to death . He that brought the quailes thither to feed thē , fetches these Serpents thither to punish them . While we are at warres with God , we can looke for no peace with his creatures : Euery thing reioyces to execute the vengeance of his Maker . The stones of the field wil not be in league with vs , while we are not in league with GOD. These men , when the spies had tolde them newes of the giants of Canaan , a little before had wished , Would GOD we were dead in this Wildernesse : Now GOD hath heard their praiers ; what with the plague , what with the serpents , many thousands of them dyed . The ill wishes of our impatience are many times heard ; As those good things are not granted vs , which we pray for , without care ; so those euils which we pray for , and would not haue , are oft granted . The eares of God are not onely open to the prayers of faith , but to the imprecations of infidelity . It is daungerous wishing euill to our selues , or ours ; It is iust with GOD to take vs at our word , and to effect that , which our lippes speake against our heart . Before , God hath euer consulted with Moses ; and threatned , ere he punisht : now hee strikes , and sayes nothing . The anger is so much more , by how much lesse notifyed . When God is not heard before he is felt , ( as in hewing of wood , the blowe is not heard , till the axe be seen to haue strooke ) it is a fearefull signe of displeasure : It is with God , as with vs men , that still reuenges are euer most dangerous . Till now , all was well enough with Israel , and yet they grudged ; Those that will complaine without a cause , shall haue cause to complain for somthing . Discontented humors seldome scape vnpunished ; but receiue that most iustly wherat they repined vniustly . Now the people are glad to seeke to Moses vnbidden . Euer heeretofore , they haue beene wont to be sued too , and intreated for without their owne intreaty ; Now , their misery makes them importunate : There neede no solicitor , vvhere there is sense of smart . It were pittie , men should want affliction ; since it sends them to their prayers , and confessions . All the perswasiōs of Moses could not doe that which the serpents haue done for him . O GOD ; thou seest how necessary it is wee should be stung sometimes : else we should runne vvilde , and neuer come to a sound humiliation ; vvee should neuer seeke thee , if thy hand did not finde vs out . They had spoken against God , and Moses ; And now they humbly speake to Moses , that hee would pray to GOD for them . He that so oft prayd for them vnbidden , cannot but much more doe it requested ; and now obtaines the meanes of their cure . It was equally in the power of God , to remoue the serpents ; and to heale their stinging ; To haue cured the Israelites by his word , and by his signe : But he findes it best for his people ( to exercise their faith ) that the serpents may bite , and their bitings may inuenome , and that this venome may indanger the Israelites ; and that they , thus affected , may seeke to him for remedy ; and seeking may find it , from such means , as should haue no power , but in signification ; That while their bodies were cured by the signe , their soules might be confirmed , by the matter signified . A serpent of brasse could no more heale , then sting them . What remedy could their eyes giue to their legs ? Or what could a serpent of cold brasse preuaile against a liuing and fiery serpent ? In this troublesome desert , we are all stung by that fiery and old Serpent ; O Sauiour , it is to thee , we must looke , and be cured ; It is thou that wert their paschall Lamb , their Manna , their Rock , their Serpent . To all purposes dost thou vary thy selfe to thy Church , that wee may finde thee euery-where : Thou art for our nourishment , refreshing , cure ; as hereafter , so euen now , all in all . This serpent which was appointed for cure to Israell , at last stings them to death , by idolatrous abuse : What poyson there is in Idolatry , that makes euen Antitidotes deadly ! As Moses therefore raised this serpent , so Ezekias pulld it down : God commanded the raysing of it , God approv'd the demolishing of it . Superstitious vse can marre the very institutions of God : how much more the most wise and wel-grounded deuises of men ? Balaam . MOab and Midian hadde bin all this while standers by , & lookers on ; If they had not seene the patterne of their owne ruine , in these neighbours ; it had neuer troubled them , to see the Kings of the Amorites , and Bashan to fall before Israell . Had not the Israelites camped in the Plaines of Moab , their victories had beene no eye-sore to Balac . Wicked men neuer care to obserue Gods iudgements , till themselues bee touched ; The fire of a neighbours house would not so affect vs , if it were not with the danger of our owne ; Secure minds neuer startle , till God come home to their very senses . Balac and his Moabites had wit enough to feare , not witte enough to preuent iudgement : They see an enemy in their borders , and yet take no right course for their safety . Who would not haue looked , that they should haue come to Israel , vvith conditions of peace ? Or , Why did they not thinke ; Either Israels GOD is stronger , then ours , or hee is not . If he be not , why are wee afraide of him ? If hee be , Why doe we not serue him ? The same hand which giues them victory , can giue vs protection . Carnal men , that are secure of the vengeance of God , ere it doe come , are mastered with it , when it dooth come ; and not knowing which way to turn them , run forth at the wrong doore . The Midianites ioyne with the Moabites , in consultation , in action against Israel . One would haue thought , they should haue looked for fauour from Moses , for Iethroes sake ; which was both a Prince of their Country , and father in law to Moses ; and either now , or not long before , was with Israel in the Wildernesse . Neither is it like , but that Moses hauing found fortie yeeres harbour amongst them , would haue beene ( what hee might ) inclinable to fauourable treaties , with them : but now , they are so fast linked to Moab , that they will either sinke , or swimme together ; Intirenesse vvith vvicked consorts is one of the strongest chaynes of Hell , and bindes vs to a participation both of sin , and punishment : An easie occasion wil knit wicked hearts together , in conspiracy against the Church of God. Their errand is diuelish ( Come , curse Israel : ) That which Satan could not doe by the swords of Og , and Sehon , he will now try to effect , by the tongue of Balaam . If either strength , or policy would preuaile against Gods Church , it could not stand . And why should not we be as industrious to promote the glory of God , and bend both our hands & heads to the causes of the Almighty ? When all helps faile Moab , the Magician is sought too . It is a signe of a desperate cause , to make Satan either our counsellor , or our refuge . Why did they not send to Balaam to blesse themselues rather , then to curse Israel ? It had beene more easie to be defended from the hurt of their enemies , then to haue their enemies laid open to be hurt by them . Pride and malice did not care so much for safetie , as for conquest : It would not content them to escape Israel , if Israel may escape them ; It was not thank-worthy , to saue their owne blood , if they did not spill the blood of others ; As if their owne prosperitie had beene nothing , if Israell also prospered . If there bee one proiect worse then another , a wicked heart will finde it out . Nothing but destruction wil content the malicious . I knowe not whether Balaam were more famous , or Balac more confident . If the King had not beene perswaded of the strength of his charme , hee had not sent so farre , and payd so deare , for it ; now hee trusts more to his inchauntment , then to the forces of Moab , and Midian : and ( as if heauen , and earth vvere in the power of a charmers tongue ) hee saith , Hee that thou blessest , is blessed ; and hee whom thou cursest , is cursed : Magick , through the permission of God , is powerfull ; for , whatsoeuer the Diuell can doe , the Magician may doe : but , it is madnes to thinke eyther of them omnipotent . If eyther the curses of men , or the indeuours of the powers of darknesse , should bee effectuall , all would be Hell. No , Balac : So short is the power of thy Balaam , that neither thou , nor thy Prophet himselfe , can auoide that curse , which thou would'st haue brought vpon Israel . Had Balaam been a true Prophet of God , this bold assurance had been but iust ; Both those ancient Seers , and the Prophets of the Gospell haue the ratification of God in heauen , to their sentences on earth . Why haue we less care of the blessings , and lesse feare of the curses and censures of Gods ministers ? Who would not rather haue Elishaes guard , then both the Kings of Israel , and Assyria ? Hee himselfe as hee hadde the Angelicall chariots and horsemen about him , so was hee the chariots and horsemen of Israel : Why should our faith bee lesse strong , then superstition ? Or why should GODs agents haue lesse vertue then Satans ? I should wonder to heare God speake with a false Prophet , if I did not knowe it hath beene no rare thing with him ( as with men ) to bestowe wordes , euen where he will not bestowe fauour . Pharaoh , Abimelech , Nebuchadnezzar , receiue visions from GOD : neither can I think this strange , when I heare GOD speaking to Satan , in a question no lesse familiar , then this of Balaam ; Whence comst thou Satan . Not the sound of the voice of GOD , but the matter which hee speakes , argues loue : He may speake to an enemy ; hee speakes peace to none , but his owne . It is a vaine brag , GOD hath spoken to mee ? So may he do to reprobates , or Diuels : but what said he ? Did he say to my soule , I am thy saluation ; Hath he indented with me that he will be my God , & I shall be his ? I cannot heare this voyce and not liue . God heard all the consultation , and message of these Moabites ; These messengers could not haue mooued their foote , or their tongue , but in him : and yet he which asked Adam , where he was , asks Balaam , What men are these ? I haue euer seene , that God loues to take occasion of proceeding with vs , from our selues , rather then from his owne immediate prescience . Hence it is , that we lay open our wants , and confesse our sins , to him , that knowes both , better then our owne harts , Because he wil deale with vs from our owne mouthes . The preuention of GOD , forbids both his iourney , and his curse . And what if he had beene suffred to goe and curse ? What corne had this winde shaken when God meant to blesse them ? How many Bulls haue bellowed out execrations against this Church of God ? What are we the worse ? Yea , I doubt if wee had beene so much blessed , had not those Balaamitish curses been spent vpon vs. Hee that knowes what waste winde the causeless curses of wicked men are , yet will not haue Balaam curse Israel ; because hee will not allow Balac so much incouragement , in his opposition , as the conceit of this helpe . Or perhaps , if Balac thought this Sorcerer a true Prophet , God would not haue his name , so much , as in the opinion of the heathen , scandalized , in vsurping it to a purpose , which he meant not should succeed . The hand of God is in the restraint of many euills , vvhich we neuer knew to be towards vs. The Israelites sate still in their Tents , they little thought what mischiefe was brewing against them : without euer making them of counsel , God crosses the designes of their enemies . He that keepeth Israel , is both a sure , and a secret friend . The reward of the diuination , had easily commaunded the iourney , and curse of the couetous Prophet , if GOD had not stayed him . How oft are wicked men curbed by a diuine hand , euen in those sinnes , which their heart stands to ? It is no thanke to lewd men that their wickednesse is not prosperous . VVhence is it that the vvorld is not ouer-runne vvith euill , but from this ; that men cannot bee so ill as they would ? The first entertainment of this message , vvould make a stranger thinke Balaam wise , and honest : Hee will not giue a suddaine answere , but craues leasure to consult with GOD ; and promises to returne the answere hee shall receiue . Who would not say , This man is free from rashnesse , from partialitie ? Dissimulation is crafty , & able to deceiue thousands : The words are good : when hee comes to action , the fraude bewrayes it selfe : For , both hee insinuates his own forwardnes , and casts the blame of the prohibition , vpon God , & ( which is worse ) deliuers but halfe his answere : he saies indeed , GOD refuses to giue me leaue to goe : He saies not , as it was , Hee charges mee not to curse them , for they are blessed . So did Balaam deny , as one that wisht to bee sent for againe . Perhaps a peremptory refusall had hindered his further solicitation . Concealement of some truths , is somtimes as faulty , as a deniall . True fidelitie is not niggardly in her relations . Where wickednes meets with power , it thinks to commaund all the world , and takes great scorne of any repulse . So little is . Balac discouraged with one refusal , that hee sends so much the stronger message ; Mo Princes , and more honourable . Oh that we could be so importunate for our good , as wicked men are for the compassing of their own designes ! A deniall doth but whet the desires of vehement sutors . Why are wee faint in spirituall things , when we are not denyed , but delayed ? Those which are themselues transported with vanity , and ambition , thinke that no heart hath power to resist these offers . Balacs Princes thought they had strook it dead , when they had once mentioned promotion to great honour . Selfe-loue makes them think they cannot be slaues , whiles others may be free ; & that all the world would be gladde to runne on madding after their bait . Nature thinks it impossible to contemne honour and vvealth ; and because too many soules are thus taken , cannot belieue that any would escape . But let carnall harts knowe there are those , that can spitte the world in the face , and say , Thy gold and siluer perish with thee : and that in comparison of a good cōscience , can tread vnder foot his best profers , like shadowes , as they are ; & that can do , as Balaam said . How near , truth , and falshood can lodge together ? Heere was pietie in the lips , and couetousnes in the hart . Who can any more regard good words , that heares Balaam speak so like a Saint ? An house-full of gold and siluer may not peruert his tongue ; his hart is won with lesse : for if he had not already swallowed the reward , & found it sweet , why did he againe solicit GOD , in that which was peremptorilie denyed him ? If his minde had not been bribed alreadie , vvhy did hee stay the messengers ? vvhy did hee expect a change in GOD ? Why was hee vvilling to feede them vvith hope of successe , which had fedde him vvith hope of recompence ? One prohibition is enough for a good man. Whiles the delay of GOD doth but hold vs in suspense , importunity is holy and seasonable : but when once he giues a resolute deniall , it is profane saucinesse to solicit him . When we aske what wee are bidden , our suites are not more vehement , then welcome : but when wee beg prohibited sauours , our presumption is troublesome , and abhominable : No good hart will indure to be twise forbidden . Yet this importunitie hath obtained a permission ; but , a permission , worse then a denyall . I heard GOD say before , Goe not , nor curse them ; Now he saies , Go , but curse not . Anone , hee is angry that he did goe . Why did he permit that , which hee forbad , if hee be angry for doing that which he permitted ? Some things God permits with an indignation ; not for that he giues leaue to the act , but that he giues a man ouer to his sin in the act : this sufferance implies not fauor , but iudgement : so did GOD bid Balaam to go , as Salomon bids the young man follow the waies of his owne heart . It is one thing to like , another thing to suffer ; Moses neuer approou'd those legall diuorces , yet he tolerated them : GOD neuer liked Balaams iourney , yet hee displeasedly giues way to it : as if he said ; Well , since thou art so hote , set on this iourney , be gone . And thus Balaam tooke it : else , when GOD after professed his displeasure for the iourney , it had been a readie answer , Thou commaundedst mee : but heerin his confession argues his guilt . Balaams suit , and Israels Quayles , had both one fashion of grant , in anger . How much better is it , to haue gracious denyals , then angry yieldings ? A small perswasion hartens the willing : It booted not to bid the couetous Prophet hasten to his way . Now hee makes himselfe sure of successe : His corrupt hart tells him , that as God had relented in his licence to goe , so hee might perhaps , in his licence to curse ; and he saw how this curse might blesse him with abundance of wealth : he rose vp early therefore & sadled his asse . The night seemed long to his forwardnesse . Couetous men neede neither clock nor bell to awaken them : their desires make them restlesse . Oh that we could , with as much eagernesse seeke the true riches , which only can make vs happy ! We that see onely the out-side of Balaam , may maruell , why hee that permitted him to goe ; afterward opposes his going : but GOD that savv his heart , perceiued vvhat corrupt affections carryed him : hee saw , that his couetous desires , and vvicked hopes , grew the stronger , the nearer hee came to his end : An Angell is therefore sent to withhold the hastie Sorcerer . Our inward disposition , is the life of our actions ; according to that , doth the God of spirits iudge vs , whiles men censure according to our externall motions . To goe at all , when GOD had commaunded to stay , was presumptuous : but to goe with desire to curse , made the act doubly sinful , and fetcht an Angel to resist it . It is one of the woorthy imployments of good Angels , to make secret opposition to euill designs : Many a wicked act haue they hindered , without the knowledge of the agent . It is all one with the Almighty , to worke by spirits , and men ; It is therefore our glorie to be thus set on worke : to stop the course of euill , either by disswasion , or violence , is an Angelicall seruice . In what danger are wicked men , that haue Gods Angels their opposites ? The diuell mooued him to go ; a good Angel resists him . If an heauenly Spirit stand in the way of a Sorcerers sinne , how much more ready are all those spirituall powers , to stop the miscariages of Gods deare children ? How oft had wee fallen yet more , if these gardians had not vpheld vs , whether by remouing occasions , or by casting in good instincts ? As our good indeuors are oft hindred by Satan ; so are our euill , by good Angels : else , were not our protection equall to our danger ; & we could neither stand , nor rise . It had beene as easie for the Angell to strike Balaam , as to stand in his way ; and to haue follow'd him in his starting aside , as to stoppe him in a narrow path : But euen the good Angels haue their stints , in their executions . GOD had some-what more to doe with the tongue of Balaam , and therefore hee will not haue him slaine , but withstood : and so withstood , that he shall passe . It is not so much glory to GOD to take away wicked men , as to vse their euill to his owne holie purposes . How soone could the Commaunder of heauen , and earth , ridde the world of badde members ? But so should he lose the prayse of working good by euill instruments . It sufficeth that the Angels of GOD resist their actions , while their persons continue . That no man may maruell to see Balaam haue visions from God , and vtter prophecies from him ; his very asse hath his eyes opened , to see the Angel , which his Maister could not ; and his mouth opened to speake more reasonably thē his Maister . There is no beast deserues so much wonder , as this of Balaam , whose common sense is aduanced aboue the reason of his rider ; so as for the time , the Prophet is brutish , & the beast propheticall . Who can but stand amazed at the eye , at the tongue of this silly creature ? For so dull a sight it was much to see a bodilie obiect , that were not too apparant ; but to see that spirit , which his rider discerned not , was farre beyond nature . To heare a voice come from that mouth , which was vsed onely to bragge , it was strange , and vncouth : but to heare a beast , whose nature is noted for incapacity , to out-reason his Maister , a professed Prophet , is in the very height of miracles : Yet , can no heart stick at these , that considers the dispensation of the Almighty , in both . Our eye could no more see a beast , then a beast can see an Angel , if he had not giuen this power to it . How easie is it for him that made the eye of man & beast , to dim , or inlighten it at his pleasure ? And if his power can make the very stones to speake , how much more a creature of sense ? That euill spirit spake in the serpent to our first Parents ; Why is it more that a spirit should speak in the mouth of a beast ? How ordinarily did the heathen receiue their Oracles out of stones , and trees ? Doe not wee our selues teach birds to speake those sentences they vnderstand not ? We may wonder , we cannot distrust , when we compare the act with the author ; which can as easily create a voyce ▪ without a body , as a body without a voyce . Who now can heerafter plead his simplicity , and dulnes of apprehending spiritual things , when he sees how God exalts the eyes of a beast , to see a spirit ? Who can be proud of seeing visions , since an Angel appeared to a beast ; neither was his skin better after it , then others of his kinde ? Who can complaine of his owne rudenesse , and inability to reply in a good cause , when the very beast is inabled by God , to conuince his maister ? There is no mouth , into which GOD cannot put words : and how oft dooth he choose the weake , and vnwise , to confound the learned , and mighty ? What had it beene better for the asse to see the Angell ; if hee had rushed still vpon his sword ? Euills were as good not seene , as not auoyded ; But now hee declines the way , and saues his burden . It were happy for peruerse sinners , if they could learne of this beast , to run away from foreseene iudgements . The reuenging Angel stands before vs ; and though we knowe we shall as sure die , as sinne : yet we haue not the witte , or grace to giue backe ; though it bee with the hurt of a foot , to saue the body ; with the paine of the body , to saue the soule . I see , what fury and stripes the impotent Prophet bestowes vpon this poore beast , because hee will not goe on ; yet , if he had gone on , himselfe had perished . How oft doe we wish those things , the not obtaining whereof is mercy ? We grudge to be staid in the way to death , & fly vpon those which oppose our perdition . I doe not ( as who would not expect ) see Balaams haire stand vpright , nor himselfe alighting , and appalled at this monster of miracles : But , as if no new thing had happened , he returnes words to the beast , full of anger , voyde of admiration ; Whether his trade of sorcering had so inured him to receiue voyces from his familiars , in shape of beasts , that this euent seemed not strange to him ; Or , whether his rage , and couetousnes had so transported him , that hee had no leasure to obserue the vnnaturall vnusualnes of the euent . Some men make nothing of those things , which ouercome others with horror , and astonishment . I heare the Angel of GOD taking notice of the cruelty of Balaam to his beast : His first vvordes to the vnmercifull Prophet , are in expostulating of this wrong . Wee little thinke it ; but God shal call vs to an account , for the vnkinde and cruell vsages of his poor mute creatures : He hath made vs Lords , not tyrants ; owners , not tormentors : hee that hath giuen vs leaue to kill them , for our vse , hath not giuen vs leaue to abuse them , at our pleasure ; they are so our drudges , that they are our fellowes by creation . It was a signe the Magician would easily wish to strike Israell vvith a curse , vvhen hee vvished a sworde to strike his harmelesse beast . It is ill falling into those hands , whome beasts finde vnmercifull . Notwithstanding these rubs , Balaam goes on , and is not afraide to ride on that beast , whose voyce he hath heard : And now , postes are sped to Balac , with the newes of so welcome a guest : Hee that sent Princes , to fetch him , comes himselfe on the way , to meet him ; Although hee can say ( Am not I able to promote thee ) yet hee giues this high respect to him as his better , from whome hee expected the promotion of himselfe , and his people . Oh the honour that hath beene formerlie done by heathens , to them that haue borne but the face of Prophets : I shame , and grieue to compare the times and men : Onely , O GOD , bee thou mercifull to the contempt of thy seruants . As if nothing needed but the presence of Balaam , the superstitious King ( out of the ioy of his hope ) feasts his gods , his Prophet , his Princes ; and on the morrowe , carryes him vppe to the high-places of his Idol . Who can doubt whether Balaam were a false Prophet , that sees him sacrificing in the mount of Baal ? Had he bin from the true God , he would rather haue said , Pull me downe these altars of Baal , then , Builde me heere seuen others : The very place conuinces him of falshood , and Idolatry : And why seuen altars ? What needs all this pompe ? When the true God neuer required but one at once , as himselfe is one ; why doth the false Prophet call for no lesse then seuen ? As if GOD stood vpon numbers ? As if the Almighty would haue his power either diuided , or limited ? Here is nothing but a glorious , and magnificent pretence of deuotion . It hath beene euer seene , that the false worshippers of GOD haue made more pompous showes , and fairer flourishes of their piety , and religion , then the true . Now when Balaam sees his seuen bulloks , and seuen rams smoking vpon his seuen altars , he goes vp higher into the mount ( as som counterfair Moses ) to receiue the answere of God : But will GOD meet with a sorcerer ? wil he make a Prophet of a Magician ? O man , who shall prescribe God what instruments to vse ? he knowes how to imploy , not onely Saints , and Angels , but wicked men , beasts , Diuels , to his owne glory : Hee that put words into the mouth of the Asse , puts wordes into the mouth of Balaam : The words doe but passe from him ; They are not polluted , because they are not his ; as the Trunk , through which a man speakes , is not the more eloquent for the speech , that is vttred through it . What a notable proclamation had the Infidels wanted of Gods fauor , to his people , if Balaams tongue had not beene vsed . How many shall once say , Lord we haue prophecied in thy name , that shall heare Verely I knowe you not ? What madnes is this in Balaam ? He that found himselfe constant in soliciting , thinks to finde GOD not constant in denying ; and , as if that infinite Deity were not the same euery where , hopes to change successe , with places . Neither is that bolde forehead ashamed , to importune God againe in that , wherein his owne mouth had testified an assurance of deniall . The reward was in one of his eyes ; the reuenging Angel in the other : I know not whether ( for the time ) hee more loued the bribe , or feared the Angel . And whiles hee is in this distraction , his tongue blesses against his heart , and his heart curses against his tongue . It angers him that he dare not speake what he would ; and now at last rather then lose his hopes , he resolues to speake vvorse then curses . The feare of GODs iudgement in a worldly heart , is at length ouer come vvith the loue of gain . PHINEAS . BAlaam pretended an hast homeward : but he lingred so long , that he left his bones in Midiam . How iustly did he perish with the sword of Israel , whose tongue had insensibly slain so many thousands of them ? As it is vsually said of the Diuell , that he goes away in a stench ; so may it truely be saide of this Prophet of his : According to the fashion of all hypocrites , his words were good , his actions abhominable : Hee would not curse , but hee would aduise ; and his counsell is worse , then a curse : For his curse had hurt none but himselfe ; his counsell cost the blood of 24000. Israelites . Hee that hath heard God speake by Balaam , would not looke for the Diuell , in the same mouth . And , if GOD himselfe hadde not witnessed against him , who could beleeue that the same tongue which vttered so diuine prophecies , should vtter so villanous and cursed aduise ? Hypocrisie gaines this of men , that it may doe euill , vnsuspected : But now , he that heard what he spake in Balacs eare , hath bewrayd , and condemned his counsell , and himselfe . This policie was fetcht from the bottome of hell ; It is not for lack of desire , that I curse not Israel ; thou doest not more wish their destruction , then I doe thy wealth , and honour : But so long as they holde firme with GOD , there is no sorcery against Iacob ; withdrawe GOD from them , and they shall fall alone , & curse themselues ; Drawe them into sinne , and thou shalt withdrawe GOD from them . There is no sinne more plausible , then wantonness ; One fornication shal drawe in another , and both shall fetch the anger of God after them ; send your fairest women into their tents , their sight shall drawe them to lust ; their lust to folly ; their folly to Idolatry ; and now God shal curse them for thee , vnasked . Where Balaam did speak well , there was neuer any Prophet spake more diuinely ; where he spake ill , there was neuer any diuell spake more desperately : Ill counsell seldome succeedeth not ; Good seed falls often out of the way , and roots not ; but the tares neuer light amisse : This proiect of the wicked Magician , was too prosperous . The daughters of Moab come into the tents of Israel ; and haue captiued those , whō the Amorites & Amalekites could not resist . Our first mother Eue bequeathed this dowry to her daughters , that they should be our helpers to sin ; the weaker sex is the strōger , in this cōquest : Had the Moabites sent their subtilest Counsellors , to perswade the Israelites , to their Idol-sacrifices : they had beene repelled with scorne ; but now the beauty of their women is ouer-eloquent , and succesfull . That which in the first World betrayd the sonnes of GOD ; hath now ensnared Gods people ; It had beene happy for Israel if Balaam had vsed any charmes , but these . As it is the vse of God to fetch glory to himselfe out of the worst actions of Satan ; so it is the guise of that euill one ( through the iust permission of the Almighty ) to raise aduantage to himself , from the fayrest peeces of the work-manship of God : No one means hath so much inriched hel , as beautifull faces . All Idols are abominable : but this of Baal-Peor , was , besides the superstition of it , beastlie ; Neither did Baal euer put on a forme , of so much shame , as this ; yet very Israelites are drawne to adore it . When lust hath blinded the eyes , it carries a man whither it lists ; euen beyond all differences of sinne . A man besotted with filthy desires , is fitte for any villany . Sin is no lesse crafty , then satan himselfe ; giue him but roome in the eye , and he will soone be possessed of body and soule . These Israelites , first saw the faces of these Moabites , and Midianites : then they grew to like their presence ; from thence , to take pleasure in their feasts : From their bords , they are drawne to their beddes ; from their beds , to their Idols ; and now they are ioyned to Baal-Peor , and separated from GOD. Bodily fornication is the way to spirituall : If we haue made Idols of flesh , it is iust to be giuen vp to Idols of wood , and stones . If wee haue not grace to resist the beginnings of sin , where shall wee stay ? If our foot slippe into the mouth of hell , it is a miracle to stop ere wee come to the bottom . Well might God be angry , to see his people goe a whoring in this double fornication ; neither doth hee smother his wrath , but himselfe strikes with his plague , and biddes Moses strike with the sword . Hee strikes the body , and bids Moses strike the head . It had beene as easie for him to plague the Rulers , as the vulgar : & one would thinke , these should bee more properly reserued , for his immediate hand ; but these , hee leaues to the sword of humane authority , that he might win awe to his owne ordinances . As the sinnes of great men are exemplary , so are their punishments . Nothing procures so much credit to gouernment , as strict & impartial executions of great and noble offendors . Those whom their sins haue embased , deserue no fauor in the punishment : As God knows no honor , no royalty in matter of sinne , no more may his deputyes . Contrarily , conniuence at the outrages of the mighty , cuts the sinewes of any State ; neither doth any thing make good lawes more contemptible , then the making difference of offenders ; that small sacriledges should bee punished , when great ones ride in triumph . If good ordinations turne once to Spyders webs , which are broken through , by the bigger Flyes , no hand will feare to sweepe them downe . GOD was angry ; Moses and all good Israelites grieued ; the heads hanged vppe ; the people plagued : yet behold , one of the Princes of Israel feares not to braue God , and his Ministers , in that sinne , which hee sees so grieuously reuenged in others . I can neuer wonder enough at the impudence of this Israelite . Heere is fornication , an odious crime , and that , of an Israelite , whose name challenges holinesse ; yea , of a Prince of Israel , whose practice is a rule to inferiors ; and that , with a woman of Midian , with whom , euen a chaste contract had beene vnlawfull ; and that , with contempt of all gouernment ; & that , in the face of Moses , and all Israel ; and that in a time of mourning , & iudgement , for that same offence . Those that haue once passed the bounds of modesty , soone grow shamelesse in their sinnes . Whiles sin hides it selfe in corners , there is yet hope ; for , where there is shame , there is a possibilitie of grace : but when once it dare look vpon the sunne , and send challenges to authority , the case is desperate , and ripe for iudgement . This great Simeonite , thought hee might sinne by priuiledge ; He goes , as if he said , Who dares controll mee ? His nobility hath raysed him aboue the reach of correction . Commonly , the sins of the mightie are not without presumption : and therfore their vengeance is no lesse , then their securitie ; and their punishment is so much greater , as their conceit of impunity is greater . All Israel saw this bold lewdnesse of Zimri : but their harts , & eyes were so full of griefe , that they had not roome enough for indignation . Phineas lookt on with the rest , but with other affections . When hee saw this defiance bidden to God ; and this insultation vpon the sorrow of his people , that whiles they were wringing their hands , a proud miscreant durst out-face their humiliation , with his wicked dalliance ; his heart boyles with a desire of an holy reuenge : and now that hand , which was vsed to acenser , & sacrificing knife , takes vp his Iaueline , and with one stroke ioynes these two bodyes in their death , vvhich were ioyned in their sinne ; and in the very flagrance of their lust , makes a new way for their soules , to their own place . O noble & heroicall courage of Phineas ! which as it was rewarded of GOD , so is woorthy to bee admired of men . Hee doth not stand casting of scruples : Who am I to do this ? The sonne of the high Priest ; My place is all for peace , and mercie ; It is for mee to sacrifice , and pray for the sin of the people , not to sacrifice any of the people , for their sin . My duty calls mee to appease the anger of GOD , what I may , not to reuenge the sins of men ; to pray for their conuersion , not to work the confusion of any sinner : and who are these ? Is not the one a great Prince in Israel , the other a Princesse of Midian ? Can the death of two so famous persons goe vnreuenged ? Or if it be safe , and fit , why doth my Vncle Moses rather shed his owne tears , then their bloud ? I will mourne with the rest , let them reuenge whom it concerneth . But the zeale of God hath barred out all weake deliberations ; and hee holds it now both his duty , and his glory , to be an executioner of so shamelesse a payre of offenders . God loues this heate of zeale , in all the carriages of his seruants : And if it transport vs too far , hee pardoneth the errours of our feruencie , rather then the indifferencies of luke warmnesse . As these two were more beasts , then any that euer he sacrificed ; so the shedding of their bloud , was the acceptablest sacrifice , that euer hee offied vnto GOD : for both all Israel is freed from the plague , & all his posterity haue the priesthood , entayled to them , so long as the Iewes were a people . Next to our prayers , there is no better sacrifice , then the bloud of malefactors ; not as it is theirs , but as it is shed by authority . Gouernors are faulty of those sinnes they punish not . There can be no better sight in any State , then to see a malefactor at the gallowes . It is not enough for vs , to stand gazing vpon the wickednesse of the times , ( yea altho with teares ) vnlesse wee endeuour to redresse it : especially publique persons carry not their Iauelin in their hand for nought . Euery one is ready to aske Phineas for his commission : and those that are willing to salue vp the act , plead extraordinary instinct from God ; who ( no doubt ) would not haue accepted , that which himselfe wrought not . But what need I runne so farre for this warrant , when I heare GOD say to Moses , Hang vp all the Heads of Israel ; and Moses say to the vnder-Rulers , Euery one slay his men , that are ioyned to Baal-Peor . Euery Israelite is now made a Magistrate , for this execution ; and why not Phineas , amongst the rest ? Dooth his Priesthood exempt him from the bloud of sinners ? How then doth Samuel heaw Agag in peeces ? Euen those may make a carcasse , which may not touch it . And if Leui got the Priesthood , by shedding the blood of Idolaters ; why may it not stand with that Priesthood , to spill the bloud of a fornicator , and Idolater ? Ordinary iustice will beare out Phineas in this act ; It is not for euery man to challenge this office , which this double proclamation allowed to Phineas . All that priuate persons can doe , is either to lift vppe their hands to heauen , for redresse of sin ; or to lift vp their hands against the sin , not against the person . Who made thee a Iudge , is a lawful question , if it meet with a person vnwarranted . Now the sinne is punished , the plague ceaseth . The reuenge of God , sets out euer after the sinne ; but if the reuenge of men ( which commonly comes later ) can ouertake it , GOD giues ouer the chase . How oft hath the infliction of a lesse punishment , auoyded a greater . There are none so good friends to the State , as courageous and impartiall ministers of iustice . These are the reconcilers of God , and the people , more , then the prayers of them that sit still , and do nothing . The death of Moses . AFter many painfull , and perilous enterprises , now is Moses drawing to his rest . Hee hath brought his Israelites from Egypt , through the Sea , and wildernesse , within the sight of their promised Land ; & now himselfe must take possession of that Land , whereof Canaan was but a type . When wee haue done that wee came for , it is time for vs to be gone ; This earth is onely made for action , not for fruition ; The seruices of Gods children should be ill rewarded , if they must stay heere alwaies . Let no man thinke much , that those are fetcht away which are faithfull to GOD ; They should not change , if it were not to their preferment . It is our folly that we would haue good men liue for euer , and account it an hard measure that they vvere . Hee that lends them to the vvorld , owes them a better turne , then this earth can pay them . It vvere iniurious to wish , that goodnesse should hinder any man from glorie . So is the death of Gods Saints precious , that it is certaine . Moses must go vp to mount Nebo , and die . The time , the place , and euery circumstance of his dissolution , is determined . That one dies in the field , another in his bed , another in the water ; one in a forraine nation , another in his owne , is fore-decreed in heauen . And , tho we heare it not vocally , yet God hath call'd euerie man , by his name , and saith ; Die thou there . One man seemes to die casually ; another , by an inexpected violence : both fall by a destiny ; and all is set downe to vs by an eternall decree . Hee that brought vs into the world , wil cary vs out , according to his owne purposes . Moses must ascend vp to the hil , to die . Hee receiued his charge for Israel , vpon the hill of Sinai ; And now hee deliuers vppe his charge , on the hill of Nebo : His brother Aaron dyed on one hill ; hee , on another . As Christ was transfigur'd on an hill : so , was this excellent type of his ; Neither doubt I , but that these hills were types to them , of that heauen , whither they were aspiring . It is the goodnes of our God , that hee will not haue his children die any where , but where they may see the Land of Promise before them ; neither can they depart vvithout much comfort , to haue seene it : Contrarily , a vvicked man that looks downe , and sees hell before him , how can he choose but finde more horror in the ende of death , then in the way ? How familiarly doth Moses hear of his end ! It is no more betwixt God , and Moses , but Goe vp , and die ; If hee had inuited him to a meale , it could not haue beene in a more sociable compellation : No otherwise then he said to his other Prophet , Vp and eate : It is neither harsh , nor newes to Gods children , to hear , or think of their departure ; To them death hath lost his horror , through acquaintance : Those faces which at first sight seemed ill fauoured , by oft viewing , growe out of dislike : They haue so oft thought , and resolued of the necessity , & of the issue of their dissolution , that they cannot holde it either strange , or vnwelcome : Hee that hath hadde such entire conuersation vvith GOD , cannot feare to goe to him . Those that knowe him not , or knowe that hee will not knowe them , no maruell if they tremble . This is no small fauour ; that God warnes Moses of his end : He that hadde so oft made Moses of counsell , what hee meant to doe with Israel , would not now doe ought with himselfe , without his knowledge . Expectation of any maine euent is a great aduantage to a wise heart ; If the fiery chariot had fetcht away Elias , vnlookt for , we shold haue doubted of the fauor of his transportation : It is a tokē of iudgemēt , to come as a theef in the night . God forewarns one by sicknes , another by age , another by his secret instincts , to prepare for their end : If our hearts be not now in a readinesse , we are worthy to be surprized . But what is this I heare ? Displeasure mixed with loue ? & that to so faithfull a seruant as Moses ? He must but see the Land of Promise , he shall not tread vpon it ; because he once , long agoe , sinned in distrusting . Death , tho it were to him an entrance into glory , yet shal be also a chastisement of his infidelity : How many noble proofes had Moses giuen of his courage & strength of faith ? How many gracious seruices had hee done to his Maister ? Yet for one act of distrust , he must be gathered to his Fathers . All our obediences cannot beare out one sin against God ; How vainely shall we hope to make amends to God for our former trespasses , by our better behauior , when Moses hath this one sin laid in his dish after so many and worthy testimonies of his fidelity ? When wee haue forgotten our sinnes , yet GOD remembers them , and ( altho not in anger , yet ) he calls for our arerages . Alas , what shall become of them , with whom God hath tenne thousand greater quarrels ; That amongst many millions of sinnes , haue scattered some fewe acts of formal seruices ? If Moses must die ●he first death , for one fault ; how ●hall they escape the second for ●inning alwayes ? Euen where God loues , hee will not winke at sinne ; and if he do not punish , yet he wil chastice : How much lesse can it stand with that eternall iustice to let wilfull sinners escape iudgement ? It might haue beene iust vvith God , to haue reserued the cause to himselfe ; and in a generality , to haue tolde Moses , that his sin must shorten his iourney : but it is more of mercy , then iustice , that his children shall knowe why they smart ; That GOD may at once both iustifie himselfe , and humble them , for their particular offences : Those to whom hee meanes vengeance , haue not the sight of their sinnes , till they be past repentance . Complaine not that God vpbraides thee with thy old sins , whosoeuer thou art : but knowe , it is an argument of loue ; whereas concealement is a fearful signe of a secret dislike frō God. But what was that noted sinne vvhich deserues this late exprobration , and shall carry so sharpe a chastisement ? Israel murmur'd for water ; God bids Moses take the rod in his hand , and speake to the rock to giue water ; Moses in stead of speaking , and striking the rock with his voyce , strikes it with the rod ; Heere was his sinne ; An ouer-reaching of his commission ; A fearefulnes and distrust of the effect ; The rod , hee knew , was approued for miracles ; hee knew not how powerful his voice might be ; therfore he did not speak , but strike , and he stroke twise for failing ; And now , after these many yeeres , he is striken for it , of God ; It is a dangerous thing in diuine matters , to goe beyond our warrant : Those sinnes which seeme triuiall to men , are hainous in the account of God ; Any thing that sauors of infidelity displeases him more , then some other crimes of morality . Yet the mouing of the rod was but a diuerse thing from the moouing of the tongue , it was not contrary ; He did not forbid the one , but hee commanded the other : This was but acrosse the streame , not against it ; where shal they appeare whose whole courses are quite contrary to the commandements of God ? Vpon the act done , God passed the sentence of restrayning Moses with the rest , from the promised Land ; now he performes it : Since that time , Moses had many fauors from God : All which could not reuerse this decreed castigation ; That euerlasting rule is grounded vpon the very essence of God ; I am Iehouah , I change not . Our purposes are as our selues , fickle , & incertaine ; His are certain , and immutable : some things which he reueales , he alters ; nothing that he hath decreed . Besides the soule of Moses ( to the glory whereof God principally intended this change ) I finde him carefull of two things : His Successor , and his Body : Moses moues for the one ; the other God doth , vnasked : Hee was so tender ouer the welfare of Israel , in his life ; would not slaken his care , in death : Hee takes no thought for himself ( for he knew how gainfull an exchange he must make . ) All his care is for his charge . Some enuious natures desire to be missed , when they must goe ; and wish that the weaknes , or want of a successour , may be the foyle of their memory , & honor : Moses is in a contrary disposition , It sufficeth him not to finde contentment in his owne happinesse , vnlesse he may haue an assurance , that Israel shall prosper after him . Carnall mindes are all for themselues , and make vse of gouernment , only for their owne aduantages ; But good hearts look euer to the future good of the Church aboue their own , against their own . Moses did well to show his good affection to his people ; but in his silence God wold haue prouided for his owne : Hee that call'd him from the sheep of Iethro , will not want a gouernour for his chosen , to succeed him ; God hath fitted him , whom he will choose . Who can be more meet , then he whose name , whose experience , whose graces might supply , yea reuiue Moses to the people ? He that searched the Land before , was fittest to guide Israel into it ; Hee that vvas indued vvith the spirite of GOD , was the fittest deputie for GOD : He that abode still in the Tabernacle of Ohel-moed , as Gods attendant , was fittest to be sent forth from him , as his lieutenant : But , oh the vnsearchable counsell of the Almighty ! Aged Caleb , and all the Princes of Israel are past ouer ; and Ioshua the seruant of Moses , is chosen to succeed his maister ; The eye of God is not blinded either with gifts , or with blood , or with beauty , or with strength : but as in his eternall elections , so in his temporary , hee will haue mercie , on vvhom hee will. And well doth Ioshua succeed Moses ; The very acts of God of olde were allegories : where the Law ends , there the Sauiour begins ; we may see the Land of P●omise in the Law ; Onely Iesus the mediatour of the new Testament can bring vs into it . So was he a seruant of the Law , that hee supplies all the defects of the Law , to vs : Hee hath taken possession of the promised Land for vs ; he shall carry vs from this Wildernes , to our rest . It is no small happinesse to any State , when their gouernors are chosen by worthiness ; and such elections are euer from GOD ; whereas the intrusions of bribery , and vniust fauour , or violence , as they make the common-wealth miserable , so they come from him , which is the author of confusion : Woe be to that State that suffers it ; woe be to that person that workes it ; for both of them haue sold themselues ; the one to seruitude , the other to sin . I doe not heare Moses repine at Gods choise ; and grudge that this scepter of his is not hereditary ; but he willingly layes hands vpon his seruant , to consecrate him for his successour . Ioshua was a good man , yet hee had some sparks of Enuy ; for when Eldad and Medad prophecied , he stomacht it ; ( My Lord Moses forbid them . ) He that would not abide two of the Elders of Israel to prophecie ; how would he haue allow'd his seruant to sit in his throne ? What an example of meeknesse ( besides all the rest ) doth hee here see in this last act of his maister , who without all murmuring resignes his chaire of state to his Page ? It is all one to a gratious heart , whom GOD will please to aduance : Emulation , and discontentment are the affections of carnal minds . Humilitie goes euer with regeneration ; vvhich teaches a man to thinke ( vvhat euer honour bee put vpon others ) I haue more then I am worthy of . The same GOD that by the hands of his Angels carryed vp the soule of Moses , to his glory ; doth also by the hand of his Angels , carry his body downe into the vally of Moab , to his sepulture ; Those hands which had taken the Law from him , those eyes that had seene his presence , those lips that had conferred so oft with him , that face that did so shine with the beames of his glory , may not be neglected , when the soule is gone : He that tooke charge of his birth , and preseruation in the reeds ; takes charge of his carriage out of the world : The care of GOD ceaseth not ouer his owne , either in death or after it . How iustly doe wee take care of the comely burials of our friends ; when God himselfe giues vs this example ? If the ministery of man hadde beene vsed in this graue of Moses ; the place might haue bin knowne to the Israelites ; but GOD purposely cōceales this treasure both from Men , and Diuels ; that so he might both crosse their curiosity , and preuent their superstition . If God had loued the adoration of his seruants reliques ; Hee could neuer haue had a fitter oportunitie , for this deuotion , then in the bodie of Moses . It is folly to place religion in those things , vvhich God hides on purpose , from vs ; It is not the property of the Almighty to restraine vs from good . Yet , that diuine hand which lockt vp this treasure , and kept the key of it , brought it foorth afterwards , glorious . In the transfiguration , this body which was hid in the valley of Moab , appeared in the hill of Tabor ; that wee may knowe , these bodies of ours , are not lost , but layd vp ; and shal as sure be raised in glory , as they are layd downe in corruption . Wee knowe , that when hee shall appeare , wee shall also appeare with him in glory . The end of the seuenth Booke . Contemplations . THE EIGHT BOOKE . Rahab . Iordan diuided . The siege of Iericho . Achan . The Gibeonites . At London , printed by H. L. for Samuel Macham : & are to be sold at his shop in Paules Church-yard , at the signe of the Bull-head . 1614. TO THE TRVLY NOBLE , AND WORTHILY HONOred Gentleman , Maister Robert Hay , one of the attendants of his Maiesties Bed-chamber , a sincere friend of vertue , and louer of learning ; I.H. with apprecation of all happinesse , dedicates this part of his Meditations . ( ⸫ ) CONTEMPLATIONS . THE EIGHT BOOKE . RAHAB . IOshua was one of those twelue searchers which were sent to viewe the Land of Canaan ; yet now hee addresses two Spyes , for a more particular suruey : Those twelue were onely to inquire of the generall condition of the people , and Land ; these two , to finde out the best entrance into the next part of the Countrey , and into their greatest City . Ioshua himselfe was full of Gods spirit , and had the Oracle of GOD ready for his direction : yet now hee goes not to the propitiatorie for consultation , but to the spyes . Except where ordinary meanes faile vs , it is no appealing the immediat help of GOD ; we may not seeke to the posterne , but where the common gate is shutte . It was promised Ioshua , that hee should lead Israel into the promised Land ; yet he knew it vvas vnsafe to presume . The condition of his prouident care was included in that assurance of successe . Heauen is promised to vs ; but not to our carelesnesse , infidelity , disobedience . Hee that hath set this blessed inheritance before vs , presupposes our wisedome , faith , holinesse . Either force , or policy , are fit to be vsed vnto Canaanites . He that would be happy in this spirituall warfare , must knowe where the strength of his enemy lyeth ; and must frame his gard , according to the others assault . It is a great aduantage to a Christian , to know the fashion of Satans onsets , that he may the more easily compose himselfe to resist . Many a soule hath miscaried , through the ignorance of his enemie , which had not perished , if it had well known that the weaknes of Satan stands in our faith . The Spyes can finde no other lodging , but Rahabs house . Shee was a victualer by profession , and ( as those persons and trades , by reason of the commonnesse of entertainement were amongst the Iewes , infamous , by name , and note ) she was Rahab the harlot ; I will not thinke shee professed filthinesse : onely her publique trade ( through the corruption of those times ) hath cast vpon her this name of reproach ; yea , rather will I admire her fayth , then make excuses for her calling . How many women in Israel ( now Miriam was dead ) haue giuen such proofes of their knowledge , and faith ? How noble is that confession , which shee makes of the power and truth of GOD ? Yea , I see heere , not onely a disciple of GOD , but a Prophetesse . Or , if shee had once been publique , as her house was ; now she is a chaste and worthy conuert ; and so approued her selfe for honest , and wise behauior , that she is thought worthy to be the great grand mother of Dauids Father : and the holy line of the Messias , is not ashamed to admitte her into that happie pede-gree . The mercy of our GOD dooth not measure vs , by what wee were ; It would bee wide with the best of vs , if the eye of God should looke backward to our former estate ; there hee should see Abraham an Idolater ; Paul a persecutor ; Manasses a necromancer ; Mary Magdalen a curtizan ; and the best , vile enough to be ashamed of himselfe . Who can despaire of mercy , that sees euen Rahab fetcht into the bloud of Israel , and line of Christ ? If Rahab had receiued these Spyes , but as vnknown passengers , with respect to their mony , and not to their errand , it had been no prayse : for in such cases , the thanke is rather to the guest , then to the host : but now , shee knew their purpose ; shee knew that the harbor of them , was the danger of her owne life : and yet , shee hazards this entertainement . Either faith or friendship , are neuer tryed , but in extremities . To show countenance to the messengers of God , whiles the publique face of the State smiles vpō them , is but a curtesie of course ; but to hide our own liues , in theirs , when they are persecuted , is an act , that lookes for a reward . These times need not our fauour ; we knowe not what may come : Alas ! how likely is it they wold shelter them in danger , which respect them not in prosperity ? All intelligences of State come first to the Court ; It most concernes Princes to harken after the affayres of each other . If this poore In-holder knew of the Sea dryed vp before Israel , and of the discomfiture of Og & Sebon . Surely this rumor was stale with the King of Iericho ; he had heard it , and feared : And yet , in stead of sending Ambassadors for peace ▪ he sends Pursuiuants , for the spies ▪ The spirit of Rahab melted with that same report , where-with the King of Iericho was hardened ▪ All make not one vse of the messages , of the proceedings of GOD. The King sends to tell her , what shee knew ; shee had not hidde them , if shee had not known their errand . I knowe not whether first to wonder at the gracious prouision of God , for the spyes ; or at the strong faith , which he hath wrought in the hart of a weak woman : two strangers , Israelites , Spyes ; and noted for all these , in a forraine , ●n an hostile Land , haue a safe har●our prouided thē , euen amongst their enemies ; In Iericho , at the very Court-gate , against the proclamation of a King , against the ●ndeuours of the people . Where cannot the GOD of heauen either finde , or rayse vp friends to his owne causes , and seruants ? Who could haue hoped for such faith in Rahab ? which contemned her life for the present , that shee might saue it for the future ; neglected her own King and Countrey for strangers , vvhich shee neuer saw ; and more feared the destruction of that Citie , before it knevv that it had an aduersary , then the displeasure of her King , in the mortall reuenge of that , which he wold haue accounted trechery . Shee brings them vp to the roofe of her house , and hides them with stalks of Flax : That plant which vvas made to hide the body , from nakednesse and shame , now , is vsed to hide the spyes from death . Neuer could these stalks haue beene improued so well with all her huswifry , after they were bruised , as now before they were fitted to her wheele : Of these she hath wouen an euerlasting web , both of life and propagation . And now her tongue hides them no lesse , then her hand : her charitie was good , her excuse was not good . Euill may not bee done , that good may come of it ; wee may doe any thing but sinne , for promoting a good cause : And if not in so main occasions ; how shall God take it , that wee are not dainty of falsehoods in tryfles ? No man will looke that these Spies could take any sound sleep , in these beds of stalks ; It is enough for them that they liue , though they rest not . And now , vvhen they heare Rahab comming vp the stayres , doubtlesse they looked for an executioner : but behold , shee comes vp with a message better then their sleepe ; adding to their protection , aduise for their future safety ; whereto shee makes way by a faithful report of Gods former wonders , and the present disposition of her people ; and by wise capitulations for the life , & security of her familie . The newes of Gods miraculous proceedings for Israel , haue made her resolue of their successe , and the ruines of Iericho . Then onely doe we make a right vse of the works of God , whē by his iudgements vpon others , wee are warned to auoyde our owne . Hee intends his acts for precedents of iustice . The parents , and brethren of Rahab take their rest ; They are not troubled with the feare and care of the succese of Israel ; but securely goe with the current of the present condition : Shee watches for them all , and breakes her midnight sleepe , to preuent their last . One wise and faithfull person does well in an house ; where all are careless , there is no comfort , but in perishing together . It had bin an ill nature in Rahab , if shee had been content to be saued alone : that her loue might bee a match to her faith , she couenants for all her family ; and so returnes life to those , of whom shee receiued it . Both the bond of nature , and of grace , will dravv all ours , to the participation of the same good , with our selues . It had bin neuer the better for the Spies , if after this nights lodging , they had beene turned out of doores to the hazard of the way : For so the pursuers had light vpon thē , & preuented their returne with their death . Rahabs counsel therefore was better then her harbor ; which sent them ( no doubt , with victualls in their hands ) to seek safety in the mountaines , till the heat of that search were past . He that hath giuen vs charge of our liues , will not suffer vs to cast them vpon wilful aduentures : Had not these Spyes hid themselues in those desert hills , Israel had wanted directors for their enterprises . There is nothing more expedient for the Church , then that some of Gods faithfull messengers should withdraw themselues , and giue way to persecutions . Courage in those that must die , is not a greater aduantage to the Gospell , then a prudent retyring of those , which may suruiue , to maintaine & propagate it . It was a iust & resonable transaction betwixt them ; that her life should be saued by them , which had saued theirs ; They owe no lesse to her , to whom they were not so much guests , as prisoners : And now they passe , not their promise onely , but their oath . They were strangers to Rahab , and for ought shee knew , might haue been godlesse : yet she dares trust her life , vpon their oath . So sacred and inviolable hath this bond euer beene , that an heathen vvoman thought her selfe secure , vpon the oath of an Israelite . Neither is shee more confident of their oath taken , then they are carefull both of taking , and performing it . So farre are they from desiring to salue vp any breach of promise , by equiuocation , that they explaine all conditions ; and would preuent all possibilities of violation . All Rahabs familie , must be gathered into her house ; and that redde cord , which was an instrument of their deliuerie , must be a signe of hers . Behold , this is the sauing colour : The destroying Angel sees the doore cheekes of the Israelites sprinkled with redde , and passes them ouer . The Warriours of Israel see the window of Rahab dyed with redde , and saue her familie , from the common destruction . If our soules haue this tincture of the precious blood of our Sauiour , vpon our doores , or windowes , wee are safe . But if any one of the brethren of Rahab , shall flye from this redde flagge , and roue about the Citie , and not containe himselfe vnder that roofe , which hid the Spyes , it is in vaine for him to tell the auengers , that he is Rahabs brother : That title will not saue him , in the street ; within doores it will. If wee will vvander out of the limits , that GOD hath sette vs , wee cast our selues out of his protection ; wee cannot challenge the benefit of his gracious preseruation , & our most precious redemption , when we fly out , into the by-waies of our owne hearts ; Not for innocence , but for safety and harbour , the Church is that house of Rahab , which is saued , vvhen all Iericho shall perish . Whiles wee keepe vs in the lists-thereof , wee cannot miscary , through mis-opinion : but when once we run out of it , let vs looke for iudgement from GOD , and error in our owne iudgement . Iordan diuided . THe two Spyes returned , with newes of the victory that should be . I do not hear them say , The Land is vnpeopled ; or the people are vnfurnished vvith armes ; vnskilfull of the discipline of warre ; but , ( They faint because of vs , therefore their Land is ours . ) Either successe , or discomfiture , begins euer at the hart . A mans inward disposition dooth more then presage the euent . As a man rayses vp his owne heart , before his fall ; and depresses it , before his glory : so God rayses it vp , before his exaltation ; and casts it downe , before his ruine . It is no otherwise , in our spirituall conflicts : If Satan see vs once faint , he giues himselfe the day . There is no way to safety , but that our harts be the last that shall yield . That vvhich the heathens attributed to Fortune , we may iustlie to the hand of GOD ; That he speedeth those that are forward . All the ground that we lose , is giuen to our aduersaries . This newes is brought but ouer night ; Ioshua is on his way by morning , and preuents the sunne for hast . Delayes , whether in the businesse of God , or our owne , are hatefull and preiudiciall . Many a one loses the Land of Promise , by lingring : if wee neglect Gods time , it is iust with him , to crosse vs in ours . Ioshua hastens till hee haue brought Israel to the verge of the promised Land : Nothing parts thē now , but the riuer of Iordan . There hee stayes a time ; that the Israelites might feed themselues a while , with the sight of that , which they shold afterwards inioy . That which they had bin fortie yeers in seeking , may not be seized vpon , too suddenly : God loues to giue vs cooles , & heats in our desires ; and will so allay our ioyes , that their fruition hurt vs not . Hee knowes , that as it is in meates , the long forbearance wherof causes a surfet , when we come to fullfeed : so it fares in the contemners of the mind ; therefore hee feeds vs , not with the dish , but with the spoone ; and will haue vs , neither cloyed , nor famished . If the mercie of GOD haue brought vs within sight of heauen , let vs be content to pause a-while , and and vpon the banks of Iordan , fit our selues for our entrance . Now that Israel is brought to the brimme of Canaan , the clowd is vanished , which ledde them all the way : And as soone as they haue but crossed lordan , the Manna ceaseth , which nourisht them all the way . The clowd & Manna were for their passage , not for their rest ; for the Wildernesse , not for Canaan . It were as easie for GOD to worke miracles alwayes ; but hee knowes , that custome were the way to make them no miracles . He goes by-waies , but till he haue brought vs into the rode ; and then , hee referres vs to his ordinarie proceedings . That Israelite should haue been very foolish , that would still haue said ; I will not stirre , till I see the clowd ; I will not eat , vnlesse I may haue that food of Angels . Wherefore serues the Ark , but for their direction ? Wherefore serues the Wheat of Canaan , but for bread ? So fond is that Christian , that will still depend vpon expectation of miracles , after the fulnesse of Gods kingdome . If God beare vs in his armes , when we are children , yet when we are well grown , he looks we should go on our owne feet . it is enough , that hee vpholds vs , tho hee cary vs not . He that hitherto had gone before them in the clowd , doth now goe before them , in the Ark ; the same guide , in two diuerse signes of his presence . The clowd was for Moses , the Arke for Ioshuas time : the clowd was fit for Moses ; the Law offred vs Christ , but enwrapped in many obscurities . If he were seene in the clowd , hee was heard from the couer of the Arke . Why was it the Ark of the Testimonie , but because it witnessed both his presence , & loue ? And within it , were his Word , the Law ; and his Sacrament , the Manna . Who can wish a better guide , then the God of heauen , in his word , and Sacraments ? Who can know the way into the Land of Promise , so well , as hee that owes it ? And what meanes can better direct vs thither , then those of his institution ? That Arke which before was as the heart , is now as the head : It was in the midst of Israel , whiles they camped in the desert ; now when the clowd is remooued , it is in the front of the Army ; That as before they depended vpon it for life , so now , they should for direction . It must go before them , on the shoulders of the sonnes of Leui ; they must follow it , but within sight , not within breathing . The Leuites may not touch the Ark , but onely the barres : The Israelites may not approach neerer then a thousand pases to it . What awfull respects doth GOD require to bee giuen vnto the testimonies of his presence ? Vzzah payd deere for touching it ; the men of Bethshemesh , for looking into it . It is a dangerous thing to bee too bold with the ordinances of GOD. Tho the Israelites were sanctified , yet they might not come neere either the mount of Sinai , when the law was deliuered ; or the Ark of the couenant , wherein the law was written . How fearfull shall their estate be , that come with vnhallowed hearts and hands to the word of the Gospell , and the true Manna of the Euangelicall Sacrament ? As we vse to say of the Court and of fire ; so may we of these diuine institutions , we freeze if wee be farre off from them ; and if we be more neere then befits vs , wee burne . Vnder the Law , we might looke at Christ aloof ; now vnder the Gospell , we may come neare him : He calls vs to him ; yea hee enters into vs. Neither was it onely for reuerence , that the Arke must be not stumbled at , but wayted on , a far ; but also for conuenience , both of sight , and passage : Those things that are neare vs , tho they be lesse , fill our eye ; Neither could so many thousand eyes see the same obiect , vpon a leuell , but by distance : It would not content God , that one Israelite should tell another , Now the Arke goes , now it turnes , now it stands ; but hee would haue euery one his owne witnesse . What can bee so comfortable to a good heart , as to see the pledges of GODs presence , and fauour ? To heare of the louing kindnesses of God , is pleasant ; but to behold , and feele the euidences of his mercy , is vnspeakably delectable : Hence the Saints of GOD , not contenting themselues with faith , haue still prayd for sight , and fruition , and mourned when they haue wanted it . What an happy prospect hath GOD set before vs of Christ Iesus crucified before vs , and offred vnto vs ? Ere God will worke a miracle before Israel , they haue charge to be sanctified . There is an holines required , to make vs either patients , or beholders of the great works of God : how much more when wee should be actors in his sacred seruices ? There is more vse of sanctification , when we must present something to God , then when he must doe ought to vs. The same power that diuided the red Sea before Moses , diuides Iordan before Ioshua ; that they might see the Arke no lesse effectuall , then the cloud ; and the hand of GOD , as present with Ioshua , to bring them into Canaan , as it was with Moses , to bring them out of Egypt : The bearers of the Arke hadde neede bee faithfull ; they must first set their foote into the streames of Iorden , and beleeue that it will giue waie ; The same faith that ledde Peter vppon the vvater , must carrie them into it . There can be no Christian without beleefe in GOD ; but those that are neare to GOD , in his immediate seruices , must goe before others no lesse in beleeuing , then they doe in example . The vvaters knowe their maker : That Iordan , vvhich flowed vvith full streams , when Christ went into it , to bee baptized ; now giues way , vvhen the same GOD must passe through it in state : Then there was vse of his water , now of his sand . I hear of no newes of any rodde to strike the vvaters ; the presence of the Arke of the Lord GOD , the Lord of all the World , is signe enough to these vvaues ; vvhich now , as , if a sinew were broken , runs backe to both issues , and dare not so much , as wet the feet of the Priests , that bore it ; What ayleth thee O Sea , that thou fledst , and thou Iordan that thou wert driuen back ? ye mountaines that yee leaped like rams , and ye little hills like lambs ? The earth trembled at the presence of the Lord , at the presence of the God of Iacob . How obseruant are all the creatures to the God that made them ? How glorious a GOD doe we serue ; whom all the powers of the heauens and Elements are willinglie subiect vnto ; and gladlie take that nature which hee pleases to giue them ? Hee could haue made Iordan like some solide pauement of crystall , for the Israelites feet to haue trode vppon ; but this worke had not beene so magnificent . Euery strong frost congeales the water , in a naturall course : but for the riuer to stand still , and runne on heapes , and to be made a liquid wall for the passage of Gods people , is , for nature to run out of it selfe , to do homage to her Creator : Now must the Israelites needs thinke ; How can the Canaanites stand out against vs , when the Seas and riuers giue vs way ? With what ioy did they now trample vpon the drie channell of Iordan , whiles they might see the drie deserts ouercome , the promised Land before them , the very vvaters so glad of them , that they ranne backe to welcome them into Canaan ? The passages into our promised Land are troublesome and perilous ; and , euen at last , offer themselues to vs the maine hinderances of our saluation ; which , after all our hopes , threaten to defeat vs : for what will it auayle vs to haue passed a Wildernesse , if the waues of Iordan should swallow vs vppe ; But the same hand that hath made the waie hard , hath made it sure : Hee that made the Wildernesse comfortable , will make Iordan dry ; hee will maister all difficulties for vs : and those things , vvhich vvee most feared , will he make most soueraine , and beneficiall to vs. O GOD , as wee haue trusted thee with the beginning , so vvill vvee vvith the finishing of our glorie . Faithfull art thou that hast promised , vvhich wilt also doe it . Hee that ledde them about , in fortie yeers iourney , through the Wildernesse , yet now leades them the nearest cut to Iericho ; Hee will not so much , as seeke for a ford for their passage ; but diuides the waters . What a sight was this to their heathen aduersaries , to see the waters make both a lane , and a wall for Israell ? Their heartes could not choose , but bee broken , to see the streames broken off for a waie to their enemies . I doe not see Ioshua hasting through this channell , as if hee feared , least the tide of Iordan should returne ; but as knowing that watery wall stronger , then the walls of Iericho , hee pases slowlie : And least this miracle should passe away with themselues , hee commaunds twelue stones to be taken out of the channell of Iordan , by twelue selected men , from euery Tribe ; which shall be pitched in Gilgal ; and twelue other stones , to be set in the midst of Iordan , where the feet of the Priests had stood , with the Arke ; That so both land & water might testifie the miraculous way of Israel , whiles it should be saide of the one ; These stones were fetcht out of the pauement of Iordan ; of the other , There did the Arke rest whiles wee walked dry-shod , through the deepes of Iordan : Of the one , Iordan was once as dry as this Gilgal ; Of the other , Those waues which drowne these stones , had so drowned vs , if the power of the Almighty had not restrained them . Many a great worke had God done for Israel , which was now forgotten : Ioshua therfore will haue Monuments of GODs mercy , that future Ages might be both witnesses , and applauders of the great works of their GOD. The Siege of Iericho . IOshua begins his wars with the Circumcision and Passeouer ; He knew that the way to keep the blood of his people from shedding ; was to let out that paganish blood of their vncircumcisiō . The person must be in fauour , ere the worke can hope to prosper : His predecessor Moses had like to haue beene slaine for neglect of this Sacrament , when hee went to call the people out of Egypt : he iustly feares his owne safety , if now hee omit it , when they are brought into Canaan : wee haue no right of inheritance in the spirituall Canaan , the Church of God , till wee haue receiued the Sacrament of our matriculation : So soone as our couenants are renued with our Creator , wee may well looke for the vision of God , for the assurance of victory . What sure worke did the King of Iericho thinke hee had made ! he blocked vp the passages , barred vppe the gates , defended the walls , and did enough to keepe out a common enemy : If wee could doe but this to our spirituall aduersaries , it were as impossible for vs to be surprised , as for Iericho to be safe . Me thinkes I see how they called their councell of warre ; debated of all meanes of defence ; gathered their forces , trained their soldiours , set strong gards to the gates , and walls ; and now would perswade one another , that vnlesse Israel could fly into their city , the siege was vaine . Vaine worldlings think their rampires and Barricadoes can keepe out the vengeance of God ; Their blindnesse suffers them to looke no further then the meanes : The supreme hand of the Almighty comes not within the compasse of their feares . Euery carnall heart is a Iericho shut vp ; GOD sets downe before it , and displayes mercy and iudgement , in sight of the walls thereof ; It hardens it selfe in a wilfull securitie ; and saith , Tush , I shall neuer bee mooued . Yet their courage & fear fight together within their walls , within their bosoms : Their courage tells them of their owne strength ; their feare suggests the miraculous successe of this ( as they could not but thinke ) inchanted generation ; and now whiles they haue shut out their enemy , they haue shut in their owne terrour . The most secure hart in the world hath some flashes of feare ; for it cannot but sometimes looke out of it selfe , and see vvhat it would not . Rahab had notified that their hearts fainted : and yet now , their faces bewray nothing but resolution . I knowe not vvhether the heart , or the face of an hypocrite be more false ; and as each of them seeks to beguile the other , so both of them agree to deceiue the beholders : In the midst of laughter , their heart is heauy ; who would not thinke him merry that laughs ? Yet their reioycing is but in the face : vvho vvould not thinke a blasphemer , or profane man resolutely carelesse ? If thou hadst a vvindowe into his heart , thou shouldst see him tormented with horrors of conscience . Now the Israelites see those walled cities , & towers whose height was reported to reach to heauen ; the same wherof had so affrighted them , ere they saw them , and were ready doubtlesse to say , in their distrust , which way shall wee scale these inuincible fortifications ? what ladders , what engines shall wee vse to so great a worke ? GOD preuents their infidelity ; Beholde I haue giuen Iericho into thine hand . If their walls had their foundations laid in the center of the earth ; If the battlements had beene so high built , that an Egle could not soare ouer them ; this is enough , I haue giuen it thee : For , on whose earth haue they raised these castles ? Out of whose treasure did they digge those piles of stone ? Whence had they their strength , and time to build ? Can not he that gaue , recall his owne ? O yee fooles of Iericho ; what if your walls bee strong , your men valiant , your leaders skilfull , your King wise ; when God hath said , I haue giuen thee the City : What can swords or speares doe against the Lord of hostes ? Without him meanes can doe nothing : how much lesse against him ? How vain and idle is that reckoning , wherein God is left out ? Had the captaine of the Lords host drawne his sword for Iericho , the gates might haue beene opened ; Israel could no more haue entred , then they can now bee kept from entring , when the walls were falne . What courses soeuer wee take for our safety , it is good making GOD of our side : Neither men , nor diuels can hurt vs against him ; neither men nor Angels can secure vs from him . There was neuer so strange a siege as this of Iericho : Heere vvas no mount raised , no sword drawen , no engine planted , no pioners vndermining ; Here were trumpets sounded , but no enemy seene ; Heere were armed men , but no stroke giuen : They must walke and not fight ; seuen seuerall dayes must they pase about the walles , which they may not once looke ouer , to see what was within . Doubtlesse these inhabitants of Iericho made themselues merry with this sight : When they had stood sixe dayes vppon their walles , and beheld none but a walking enemy ; vvhat ( saie they ) could Israel find no walk to breath them with , but about our walls ? Haue they not traueled enough in their forty yeeres pilgrimage , but they must stretch their limmes in this circle ? surely if their eies were engines , our walls could not stand : wee see they are good foot-men ; but when shall we trie their hands ? What , doo these vaine men thinke Iericho will be wonne with looking at ? Or , doe they onely come to count how many pases it is about our City ? If this bee their manner of siege , wee shall haue no great cause to feare the sword of Israel . Wicked men thinke GOD in iest , when hee is preparing for their iudgement . The Almighty hath waies and counsells of his owne ; vtterlie vnlike to ours : which because our reason cannot reach , we are ready to condemne of foolishnesse and impossibilitie . With vs , there is no way to victorie but fighting ; and the strongest carryes the spoile : GOD can giue victory to the feet , as well as to the hands ; and , when hee will , makes weaknesse no disaduantage . What should we doe but follow GOD through by-wayes , and knowe , that he will in spight of nature lead vs to our ende ? All the men of war must compasse the City ; yet it was not the presence of the great warriours of Israel that threw downe the walls of Iericho . Those foundations were not so slightly laide ; as that they could not indure eyther a looke , or a march , or a batterie : It was the Ark of God vvhose presence demolished the walles of that wicked Citie . The same power that droue backe the waters of Iordan before , and afterwardes laide Dagon on the floore , cast downe all those forts . The Priests beare on their shoulders that mighty engine of God , before which those walles , if they had been of molten brasse , could not stand . Those spirituall wickednesses , yea those gates of hell , vvhich to nature are vtterlie inuincible , by the power of the worde of GOD ( which hee hath committed to the carriage of his weake seruants ) are ouerthrowne , and triumphed ouer . Thy Arke , O GOD , hath beene long amongst vs ; howe is it that the walles of our corruptions stand still vnruined . It hath gone before vs ; his Priests haue carryed it , wee haue not followed it , our hearts haue not attended vppon it ; and therefore , how mighty soeuer it is in it selfe ; yet to vs , it hath not beene so powerfull , as it vvould . Seuen dayes together they walkt this round ; They made this therfore their Sabaoth-daies iourny ; and who knowes whether the last , and longest walke , which brought victory to Israel , were not on this day ? Not long before an Israelit is stoned to death , for but gathering a few sticks , that daie : Nowe all the host of Israel must walke about the walls of a large and populous City , and yet doe not violate the day . Gods precept is the rule of the iustice , and holines of all our actions : Or was it , for that reuenge vpon Gods enemies is an holy worke , and such , as God vouchsafes to priueledge with his owne day ? Or , because when wee haue vndertaken the exploits of God , hee vvill abide no intermission , till wee haue fulfilled them ; Hee allowes vs to breathe , not to breake off , till wee haue finished . It had beene as easie for God , to haue giuen this successe to their first daies walke , yea to their first pase , or their first sight of Iericho ; yet hee will not giue it , vntill the end of their seuen daies toyle : It is the pleasure of God to holde vs both in worke , and in exeectation ; And though hee require our continuall indeuours for the subduing of our corruptions , during the sixe dayes of our life , yet wee shall neuer find it perfectly effected , till the verie euening of our last day : In the meane time , it must content vs , that wee are in our vvalke , and that these walles cannot stand , vvhen wee come to the measure , and number of our perfection . A good heart grones vnder the sense of his infirmities , faine vvould bee rid of them , and striues and prayes ; but when hee hath all done ; vntill the ende of the seuenth day , it cannot be : If a stone or two moulder off from these walles , in the meane time , that is all ; but the foundations will not bee remooued , till then . When wee heare of so great a designe as the miraculous winning of a mightie Cittie , who vvould not looke for some glorious meanes to worke it ? when vvee heare that the Arke of GOD must besiege Iericho , vvho would not looke for some royall equipage ? But beholde heere , seuen Priests must goe before it , with seuen trumpets of rammes hornes . The Israelites had trumpets of siluer , vvhich GOD had appointed for the vse of assembling , and dissoluing the Congregation , for warre , and for peace . Now I doe not heare them called for ; but in steade thereof , Trumpets of rams hornes ; base for the matter , and not loud for sound ; the shortnesse and equall measure of those instruments could not afford , either shrilnes of noyse , or variety . How meane and homely are those meanes vvhich GOD commonly vses in the most glorious workes ? No doubt , the Citizens of Iericho , answered this dull alarum of theirs , from their walles , vvith other instruments of lowder report , and more martiall ostentation ; and the vulgar Israelites thought ; vvee haue as clear , and as costly trumpets as theirs ; yet no man dares offer to sound the better , when the worse are commaunded : If wee finde the ordinances of GOD poore and weake ; let it content vs that they are of his owne choosing , and such as whereby he will so much more honour himselfe , as they in themselues are more inglorious : not the outside , but the efficacy is it , that God cares for . No ramme of iron could haue beene so forceable for battery , as these rams-hornes : For when they sounded long , and were seconded vvith the shout of the Israelites , all the walles of Iericho fell downe at once : They made the heauen ring vvith their shout : but the ruine of those walles drowned their voice , and gaue a pleasant kinde of horrour to the Israelites : The earth shooke vnder them , with the fall ; but the hearts of the inhabitants shooke yet more : many of them doubtlesse were slaine with those walles , wherein they had trusted : A man might see death in the faces of all the rest , that remayned ; who now being halfe dead vvith astonishment , expected the other halfe from the sword of their enemies ; They had now , neither meanes , nor will to resist ; for if onely one breach hadde beene made ( as it vses in other sieges ) for the entrance of the enemie ; perhaps new supplies of defendants might haue made it vp with their carcasses : but now , that at once , Iericho is turned to a plaine fielde , euerie Israelite vvithout resistance might runne to the next bootie ; and the throats of their enemies seemed to inuite their swordes , to a dispatch . If but one Israelite had knockt at the gates of Iericho , it might haue beene thought their hand had helped to the victory : Now , that GOD may haue all the glorie , without the show of any riuall , yea of any meanes , they doe but walke and shout , and the walles giue way . Hee cannot abide to part vvith any honour , from himselfe : As hee dooth all things , so hee would be acknowledged . They shout all at once . It is the presence of Gods Arke and our conioyned prayers , that are effectuall to the beating downe of wickednesse . They may not shout till they be bidden . If wee will be vnseasonable in our good actions , wee may hurt , and not benefit our selues . Euerie liuing thing in Iericho , man , woman , childe , cattel , must dy : Our follie would thinke this mercilesse ; but there can bee no mercy in iniustice ; and nothing but iniustice , in not fulfilling the charge of GOD : The death of malefactors , the condemnation of wicked men , seeme harsh to vs ; but wee must learne of GOD , that there is a punishing mercy . Cursed be that mercy , that opposes the GOD of mercy . Yet was not Ioshua so intent vpon the slaughter , as not to be mindfull of Gods part , and Rahabs : First , he giues charge ( vnder a curse ) of reseruing all the treasure for God ; Then of preseruing the family of Rahab . Those two Spyes , that receiued life from her , now returne it to her , and hers : They call at the window with the red cord ; and send vp newes of life to her , the same way which they receiued theirs . Her house is no part of Iericho ; neither may fire be sette to any building of that Citie , till Rahab & her family be set safe without the host . The actions of our faith and charitie will be sure to pay vs , if late , yet surely . Now Rahab findes what it is to belieue GOD ; whiles out of an impure idolatrous Citie , she is transplanted into the Church of God , and made a mother of a royall , and holy posteritie . Achan . WHen the walls of Iericho were fallen , Ioshua charged the Israelites but with two precepts ; Of sparing . Rahabs house ; and of abstaining frō that treasure , which was anathematized to GOD ; & one of them is broken : As in the entrance to Paradise , but one tree was forbidden , and that was eaten of . GOD hath prouided for our weaknesse in the paucitie of commaunds : but our innocencie● stands not so much in hauing few● precepts , as in keeping those wee haue . So much more guiltie are we in the breach of one , as we are more fauoured in the number . They needed no commaund to spare no liuing thing in Iericho : but to spare the treasure , no commaund was enough . Impartialitie of execution is easier to performe , then contempt of these worldly things ; because wee are more prone to couet for our selues , then to pitty others . Had Ioshua bidden to saue the men , & diuide the treasure , his charge had been more plausible , then now to kill the men , and saue the treasure : or , if they must kill , earthly mindes would more gladly shed their enemies bloud , for a booty , then out of obedience , for the glory of their Maker . But now , it is good reason , since God threw downe those walls , and not they ; that both the bloud of that wicked Citie should be spilt to him , not to their owne reuenge ; and that the treasure should bee reserued for his vse , not for theirs . VVho but a miscreant can grudge , that GOD should serue himselfe of his owne ? I cannot blame the rest of Israel , if they were well pleased with these conditions ; onely one Achan , troubles the peace , and his sinne is imputed to Israel : the innocence of so many thousand Israelites , is not so forceable to excuse his one sinne , as his one sinne is to taint all Israel . A lewd man is a pernicious creature : That hee damnes his ovvne soule , is the least part of his mischiefe ; hee commonlie drawes vengeance vpon a thousand , either by the desert of his sinne , or by the infection . VVho vvould not haue hoped , that the same GOD , vvhich for tenne righteous men would haue spared fiue vvicked Citties , should not haue been content to drovvne one sinne , in the obedience of so many righteous ? But so venomous is sinne , ( especiallie , vvhen it lights among GODs people ) that one ●ramme of it is able to infect the ●hole mass of Israel . Oh righteous people of Israel , that had but one Achan ! How had their late circumcision cut away the vncleane foreskin of their disobedience ? How had the blood of their Paschall Lambe scoured their soules from couetous desires ? The world was well mended with them , since their stubburne murmurings , in the desert . Since the death of Moses , and the gouernment of Ioshua , I doe not finde them in any disorder . After that the Law hath brought vs vnder the conduct of the true Iesus ▪ our sinnes are more rare , and our liues more conscionable . Whiles we are vnder the Law , wee do no● so keepe it , as when wee are deliuered from it : our Christian freedome , is more holy then our seruitude . Then haue the Sacraments of God their due effect , when their receit purgeth vs from our old sinnes , and makes our conuersation cleane , and spirituall . Little did Iosua know that there was any sacriledge committed by Israel : that sinne is not halfe cunning enough , that hath not learned secrecy . Ioshua was a vigilant Leader , yet some sins will escape him : Onely that eye which is euery where , findes vs out in our close wickednesse . It is no blame to authority , that some sinnes are secretly committed : The holiest congregation , or family , may be blemisht with some malefactors : It is iust blame , that open sinnes are not punished ; we shall wrong gouernment , if wee shall expect the reach of it should be infinite . Hee therefore , which if hee had knowne the offence , would haue sent vp prayers , and teares to GOD , now sends Spyes for a further discouery of Ai ; They returne , with newes of the weaknesse of their aduersaries : and ( as contemning their paucitie ) perswade Ioshua , that a vving of Israel is enough to ouershadow this Citie of Ai. The Israelites were so fleshed vvith their former victorie , that now they think no walls , or men can stand before them . Good successe lifts vppe the heart vvith too much confidence ; and vvhiles it disswades men from dooing their best , oft-times disappoynts them . With God , the meanes can neuer be too weake ; without him , neuer strong enough . It is not good to contemne an impotent enemy . In this second battell the Israelites are beaten : It was not the fewness of their assaylants that ouerthrew them , but the sin that lay lurking at home . If all the host of Israel , had sette vpon this poore village of Ai , ●hey had beene all equally discomfited : the wedge of Achan did more fight against them , then ●ll the swords of the Canaanites . The victories of GOD go not by strength , but by innocence . Doubtlesse these men of Ai , insulted in this foyle of Israel , and said ; Loe these are the men , from whose presence the waters of Iordan ran back , now they run as fast away from ours : These are they , before whom the walls of Iericho fell downe ; now they are fallen as fast before vs ; & all their neighbours tooke heart from this victory . Wherein I doubt not , but besides the punishment of Israels sin , God intended the further obduration of the Canaanites : Like as some skilfull player loses on purpose , at the beginning of the game , to draw on the more abetments . The newes of their ouerthrow spred as far as the fame of their speed ; and euery Cittie of Canaan could say , Why not wee , as well as Ai ? But good Ioshua , that succeeded Moses , no lesse in the care of Gods glory , then in his gouernment , is much deiected with this euent . Hee rends his clothes , falls on his face , casts dust vpon his head , and ( as if he had learned of his Maister , how to expostulate with GOD ) sayes , What wilt thou doe to thy mighty Name ? That Ioshua might see , GOD tooke no pleasure to let the Israelites lie dead vpon the earth , before their enemies ; himselfe is taxed , for but lying all day , vpon his face , before the Arke . All his expostulations are answered in one word , Get thee vp , Israel hath sinned . I doe not heare God say , Ly still , and moure for the sinne of Israel . It is to no purpose to pray against punishment , while the sin continues . And though GOD loues to be sued to ; yet hee holds our requests vnseasonable , till there be care had of satisfaction . When we haue risen , and redressed sinne , then may we fall down for pardon . Victorie is in the free hand of God , to dispose where hee will ; and no man can maruell that the dice of Warre run euer with hazard , on both sides : so as GOD needed not to haue giuen any other reason of this discomfiture of Israel , but his owne pleasure : yet Ioshua must now know , that Israel , which before preuailed for their faith , is beaten for their sin . When we are crossed in iust , and holie quarrells , we may well think there is some secret euil vnrepented of , which GOD would punish in vs ; which , tho we see not , yet hee so hates , that he will rather be wanting to his owne cause , then not reuenge it . When we goe about any enterprise of God , it is good to see that our hearts bee cleare from any pollution of sinne ; and when wee are thwarted in our hopes , it is our best course to ransack our selues , and to search for some sinne hid from vs in our bosome , but open to the view of GOD. The oracle of God , which told him a great offence was committed , yet reueales not the person : It had beene as easie for him , to haue named the man , as the crime . Neither dooth Ioshua request it ; but referres that discouery to such a meanes ; as whereby the offender ( finding himselfe singled out by the lot ) might bee most conuinced . Achan thought he might haue lyen as close in all that throng of Israel , as the wedge of Gold lay in his Tent. The same hope of secrecie which mooued him to sinne , mooued him to confidence in his sin : but now , when he saw the lot fall vpon his Tribe , hee began to start a little ; when vpon his family , hee beganne to change countenance ; when vpon his houshold , to tremble and fear ; when vpon his person , to be vtterly confounded in himselfe . Foolish men thinke to run away with their priuie sinnes ; and say , Tush , no eye shall see me : but whē they think themselues safest , God pulls them out with shame . The man that hath escaped iustice , and now is lying downe in death , vvould thinke ; My shame shall neuer be disclosed : but , before men and Angels shall hee bee brought on the scaffold , and finde confusion , as sure , as late . What needed any other euidence , when GOD had accused Achan ? Yet Ioshua will haue the sinne out of his mouth , in whose hart it was hatched ; My sonne , I beseech thee , giue glory to GOD. Whom God had conuinced as a malefactor , Ioshua beseeches as a son . Some hote spirit would haue said ; Thou wretched traytor , how hast thou pilfred from thy GOD , and shedde the bloud of so many Israelites , and caused the host of Israel to show their backs , with dishonour , to the heathens : now shall wee fetch this sin out : of thee with tortures ; and plague thee with a condigne death . But like the disciple of him ▪ whose seruant he was , he meekly intreates that , which hee might haue extorted by violence , ( My son , I beseech thee ) . Sweetnes of compellation , is a great help towards the good entertainment of an admonition : roughnes and rigor , many times hardens those harts , which meeknesse would haue melted to repentance : whether wee sue , o● conuince , or reproue , little good is gotten by bitternesse . Detestation of the sinne , may well stand with fauour to the person : And these two , not distinguished , cause great wrong , either in our charity , or iustice ; for , either wee vncharitably hate the creature of GOD , or vniustly affect the euil of men . Subiects are , as they are called , sonnes to the Magistrate : All Israel was not onely of the family , but , as of the loynes of Ioshua ; such must be the corrections , such the prouisions of Gouernours , as for their children ; as againe , the obedience and loue of subiects must be filiall . GOD had glorified himselfe sufficiently , in finding out the wickednesse of Achan ; neither need he honor from men , much lesse from sinners ; They can dishonor him by their iniquities : but what recompence can they giue him , for their wrongs ? yet Ioshua sayes , My sonne , giue glory to God ; Israel should now see , that the tongue of Achan did iustifie God in his lot . The confession of our sinnes doth no lesse honour God , then his glory is blemished by their commission . Who would not be glad to redeem the honor of his Redeemer , with his owne shame ? The lot of God , and the milde words of Ioshua , won Achan to accuse himself , ingenuously , impartially : a storm perhaps would not haue done that , which a sunshine hath done . If Achan had come in vncalled , and before any question made , out of an honest remorse , had brought in this sacrilegious booty , & cast himselfe and it , at the foot of Ioshua ; doubtless , Israel had prospered , & his sin had caried away pardon : now , he hath gotten thus much thanke , that he is not a desperat sinner . GOD will once wring frō the conscience of wicked men their owne inditements ; They haue not more carefullie hid their sin , then they shall one day freely proclaime their owne shame . Achans confession , tho it were ●ate , yet was it free , and full : For hee doth not onely acknowledge the act , but the ground 〈◊〉 his sin ; I saw , and coueted , and too●● The eye betrayed the heart ; an● that , the hand ; and now all conspire in the offence . If we list n●● to flatter our selues , this hath b● the order of our crimes : Euill 〈◊〉 vniforme ; and beginning at th● senses , takes the inmost fort 〈◊〉 the soule , and then armes o● owne outward forces , against v● This shall once be the lasciuio● mans song , I saw , and coueted , tooke : This the thieues ; this th● idolaters ; this the gluttons an● drunkards : All these receiue the death by their eye . But , oh fo●●lish Achan ! with what eyes did thou look vpon that spoile , whi●● thy fellowes saw , and contemned Why couldest thou not before , well as now , see shame hid vnder ●hat gay Babylonish garment ? and ●n heape of stones couered with ●hose shekels of siluer ? The ouer●rizing , & ouer-desiring of these ●arthly things , caries vs into all mischiefe ; and hides vs from the ●●ght of Gods iudgements : whosoeuer admires the glory of me●alls , or of gay clothes , or honor , ●annot be innocent . Well might Ioshua haue pro●eeded to the execution of him , whom GOD , and his own mouth ●ccused : but , as one that thought ●o euidence could be too strong 〈◊〉 a case , that was capitall ; hee ●ends to see , whether there was ●s much truth in the confession , as ●ere was falshood in the stealth . Magistrates and Iudges , must pase slowly , & sure , in the punishment of offenders . Presumptions are not ground enough for the sentence of death ; no , not in some cases , the confessions of the guiltie : It is no warrant for the Law to wrong a man , that hee hath before wronged himselfe . There is lesse ill in sparing an offender , then in punishing the innocent . Who wold not haue expected , since the confession of Achan was ingenuous , and his pillage still found entyre , that his life should haue beene pardoned ? But heere was , Confesse , and dye : He had been too long sick of this disease , to bee recouered . Had his confession beene speedy , and free , it had saued him . How dangerous it is , to suffer sin to lye fretting into the soule ! vvhich if it vvere washt off betimes with our repentance , could not kill vs. In mortall offences , the course of humane iustice is not stayd by our penitence : It is wel for our soules that we haue repented ; but the lawes of men take not notice of our sorrow . I knowe not whether the death , or the teares of a malefactor , be a better sight : The censures of the Church are wip't off with vveeping , not the penalties of lawes . Neither is Achan alone cald foorth to death , but all his familie , all his substance . The actor alone doth not smart with sacriledge ; all that concerns him is enwrapped , in the iudgement . Those that defile their hands with holy goods , are enemies to their owne flesh , & blood . Gods first reuenges are so much the more fearefull , because they must be exemplary . The Gibeonites . THe newes of Israels victory had flowne ouer all the mountains , and vallyes of Canaan ; & yet those heathenish Kings , and people , are mustered together against them . They might haue seene themselues in Iericho , and Ai ; and haue wel perceiued , it was not an arme of flesh , that they must resist ; yet they gather their forces , and say , Tush , wee shall speed better . It is madnesse in a man , not to be warned ; but to runne vpon the poynt of those iudgements , wherewith hee sees others miscary ; and not to belieue , till he cannot recouer . Our assent is purchased too late , when we haue ouer-stayd preuention ; & trust to that experience , which we cannot liue to redeeme . Only the Hiuites are wiser then their fellowes , & will rather yield and liue . Their intelligence was not diuerse from the rest ; all had equally heard of the miraculous conduct , and successe of Israel : But their resolution was diuerse . As Rahab saued her family , in the midst of Iericho : so these foure Citties preserued themselues , in the midst of Canaan ; and both of them , by belieuing vvhat GOD vvould doo . The efficacie of GODs maruailous works , is not in the acts themselues , but in our apprehension ; some are ouer-come with those motiues , which others haue contemned for weake . Had these Gibeonites ioyned with the forces of all their neighbours , they had perished in their common slaughter ; If they had not gone a way by themselues , death had mette them ; It may haue more pleasure , it cannot haue so much safety , to follow the multitude . If examples may lead vs , the greatest part shuts out God , vpon earth , and is excluded from GOD elswhere . Some fevv poore Hiuites yeeld to the Church of GOD , and escape the condemnation of the world . It is very like , their neighbours flouted at this base submission of the Gibeonites ; & out of their tearms of honor , scorned to beg life of an enemy , whiles they were out of the compasse of mercy : but when the bodies of these proud Iebusites and Perizzites lay strawed vpon the earth , and the Gibeonites suruiued , whether was more woorthy of scorne , and insultation ? If the Gibeonites had stayed till Israel had besieged their Citties , their yieldance had beene fruitlesse ; now they make an early peace , and are preserued . There is no wisedome in staying till a iudgement come home to vs ; the onely way to auoid it , is to meet it halfe way . There is the same remedy of warre , and of danger : To prouoke an enemy in his own borders , is the best stay of inuasion ; and to solicite God betimes in a manifest danger , is the best antidote for death . I commend their wisedom in seeking peace ; I doe not commend their falshood , in the manner of seeking it : who can looke for any better of Pagans ? But as the faith of Rahab is so rewarded , that her lye is not punished : so the fraude of these Gibeonites , is not an equall match to their beliefe ; since the name of the Lord GOD of Israel , brought them to this suit of peace . Nothing is found fitter to deceiue Gods people , then a counterfeit copy of age . Heer are old sacks , old bottles , old shooes , old garments , old bread . The Israelites that had worne one suit fortie yeeres , seemed new-clad in comparison of them . It is no new policie , that satan would beguile vs with a vaine colour of antiquitie , clothing falshood in ragges . Errours are neuer the elder , for their patching : Corruption can doe the same that time vvould doe ; vvee may make age , as well as suffer it . These Gibeonites did teare their bottles , and shooes , and clothes , and made them naught , that they might seeme old : so doe the false patrons of new errours . If wee be caught with this Gibeonitish stratagem , it is a signe wee haue not consulted with GOD. The sentence of death vvas gone out against all the inhabitants of Canaan . These Hiuites acknowledge the truth , and iudgements of GOD , and yet seeke to escape by a league with Israel . The generall denunciations of the vengeance of God , enwrappe all sinners ; Yet may vvee not despayre of mercie . If the secret counsell of the Almightie had not designed these men to life , Ioshua could not haue beene deceiued , vvith their league . In the generalitie there is no hope : Let vs come in the old ragges of our vilenesse , to the true Ioshua , & make our truce with him ; we may liue , yea , wee shall liue . Some of the Israelites suspect the fraude ; and notwithstanding all their old garments , and prouisions , can say , It may be thou dwellest among vs. If Ioshua had continued this doubt , the Gibeonites had torne their bottles in vaine . In cases and persons vnknowne , it is safe not to be too credulous : Charitie it selfe will allow suspicion , where wee haue seene no cause to trust . If these Hiuites had not put on new faces , with their old clothes , they had surely changed countenaunce , when they heard this argument of the Israelites , ( It may ●e thou dwellest amongst vs ; how ●●en can I make a league with thee ? ) They had perhaps hoped , their ●●bmission would not haue been ●●fused , where-soeuer they had ●●welt : but , lest their neighbour●ood might be a preiudice , they ●ome disguised ; and now heare , ●●at their nearnesse of abode was 〈◊〉 vnremoueable barre of peace . 〈◊〉 was quarrell enough , that they ●●re Canaanites ; God had for●●dden both the league , and the 〈◊〉 of the natiue inhabitants . Hee ●●at calls himselfe the GOD of ●●ace , proclaimes himselfe the ●●d of hostes : and not to fight ●here he hath commaunded , is to ●●ak the peace with God , whiles 〈◊〉 nourish it with men . Contention with brethren , is not mo●● hatefull to him , then leagues wi●● idolaters . The condition that h● hath set to our peace , is our possi●bilitie , and our power . That fall not within the possibility of ou● power , which wee cannot do●● lawfully . What a smooth tale did the● Gibeonites tell for themselues ? 〈◊〉 the remoteness of their Country the motiues of their iourney ; 〈◊〉 consultation of their Elders ; th● ageing of their prouisions in th● way : that it might seem not on●●lie safe , but deserued on the parts , that they should bee a●●mitted to a peace , so far sough● & purchased with so much toy●● and importunitie . Their cloth● and their tongues agreed together ; and both disagree from the truth : Deceit is euer lightlie wrapped vp in plausibilitie of vvords ; as faire faces oft times hide much vnchastitie . But this guile spedde the better , because it vvas cladde vvith much plainnesse : For vvho vvould haue suspected , that clouted shooes , and ragged coates could haue couered so much subtiltie ? The case seemed so cleare , that the Israelites thought it needlesse to consult vvith the mouth of the Lord. Their ovvne eyes and eares vvere called onelie to counsell ; and now their credulitie hath drawne them into inconuenience . There is no way to conuince these Gibeonitish pretences of antiquitie , but to haue recourse to the oracle of GOD. Had this been aduised with , none of these false ragges had shamed the Church of God : whether in our practise , or iudgement , this direction cannot faile vs ; whereas , what we take vp on the words of men , proues euer either light , or false wares . The facilitie of Israel had ledde them into a league , to an oath , for the safety of the Gibeonites : and now within three dayes they finde both their neighborhood and deceit . Those old shooes of theirs , would easily hold to cary them back to their home . The march of a great Army , is easy : yet within three dayes the Israelites were before their Cities . Ioshua might now haue taken aduantage of their owne words , to dissolue his league ; and haue said ; Yee are come from a farre Country , these Citties are neare ; These are not therfore the people , to whom we are ingaged by our promise , and oath : And if these Citties bee yours , yet ye are not your selues . Ere-while , yee were strangers ; now ye are Hiuites , borne and dwelling in the midst of Canaan : wee will therefore destroy these Citties neare hand , and doe you saue your people a farre off . It would seeme very questionable , Whether Ioshua needed to hold himselfe bound to this oath ; for fraudulent conuentions oblige not ; and Israel had put in a direct caueat of their vicinity : yet dare not Ioshua , and the Princes trust to shifts , for the eluding their oath ; but must faithfully performe , what they haue rashly promised . Ioshuas heart was cleare from any intention of a league with a Canaanite , when hee gaue his oath to these disguised strangers : yet hee durst neither repeale it himselfe , neither doe I hear him sue to Eleazar the high Priest , to dispense vvith it ; but takes himselfe tyed , to the very strict words of his oath ; not to his own purposes . His tongue had bound his heart and hands : so as neither might stirre ; lest while hee vvas curious of fulfilling the will of GOD , hee should violate the oath of GOD. And if these Gibeonites hadde not knowne these holie bonds indissoluble , they neither had beene so importunate to obtaine their vow , nor durst haue trusted it beeing obtayned . If either dispensation with oathes , or equiuocation in oathes , had beene known in the world , or at least approoued , these Gibeonites had not liued , and Israel had slaine them without sin : Either Israel wanted skill ; or our reseruers , honestie . The multitude of Israel , when they came to the walls of these foure exempted Cities , itched to be at the spoile : Not out of a desire to fulfill Gods commaundement , but to enrich themselues , would they haue falne vpon these Hiuites ; They thought all lost that fell besides their fingers . The wealthy Cittie of Iericho , was first altogether interdicted them ; the walls & houses either fell , or must be burnt ; the men and cattell killed ; the goods and treasure confiscate to GOD. Achans bootie showes that Cittie was both rich , and proud : yet Israel might be no whit the better for them , carying away nothing but empty victory ; and now foure other Cities must be exempted from their pillage . Many an enuious looke did Israel therefore cast vpon these walls ; & many bitter words did they cast out against their Princes , the enemies of their gaine ; whether for swearing , or for that they would not forsweare : But how-soeuer , the Princes might haue said in a returne to their fraud ; We swore indeed to you , but not the people : yet , if any Israelite had but pulled downe one stone from their walls , or shed one droope of Gibeonitish blood ; hee had no lesse plagued all Israel for periury , then Achan had before plagued them , for sacriledge . The sequel showes how GOD would haue taken it : For , when three hundred yeeres after , Saul ( perhaps forgetting the vow of his fore-fathers ) slew some of these Gibeonites , althogh out of a wel-meant zeale ; all Israel smarted for the fact , with a three yeares famine , and that in Dauids raigne : who receiued this oracle from God , It is for Saul , and for his bloudie house , because he slew the Gibeonites . Neither could this wrong be expiated , but by the blood of Sauls seuen sonnes , hanged vp at the very Court-gates of their father . Ioshua and the Princes had promised them life ; they promised them not libertie : no couenaunt was past against their seruitude . It was iust therefore with the Rulers of Israel , to make slauery the price both of their liues , and their deceit . The Israelites had themselues been drudges , if the Gibeonites had not beguiled them , and liued . The old ragges therefore wherewith they came disguised , must now be their best suites , and their life must bee toylesomlie spent in heawing of wood , and drawing of water , for all Israel . How deare is life to our nature , that men can be content to purchase it with seruitude ? It is the wisdom of Gods children to make good vse of their ouer-sights . The rash oath of Israel , prooues their aduantage : Euen wicked men gaine by the out-side of good actions : Good men make a benefit of their sinnes . FINIS . Faults of the Presse thus to be corrected . Read Yea for yet . page 55. line 5. Adoring for adorning . pa. 78. l. vlt. Contentments for contemners . p. 396. l. 3.