Contemplations UPON THE PRINCIPAL PASSAGES OF THE HOLY STORY. THE SECOND VOLUME; In four Books.  
By I. HALL., Dr. of Divinity.  
At London printed by H. L. for S. Machan, & are to be sold in Paul's Churchyard at the sign of the Bulhead. 1614   

TO THE HIGH AND MIGHTY PRINCE CHARLES', PRINCE OF GREAT BRITAIN.  
Most excellent Prince;  
ACcording to the true duty of a servant, I intended all my Contemplations to your now-glorious Brother, of sweet and sorrowful memory. The first part whereof, as it was the last Book that ever was dedicated to that dear, and immortal name of his: so it was the last, that was turned over by his gracious hand.  
Now, since it pleased the GOD of spirits to call him from these poor Contemplations of ours, to the blessed Contemplation of himself, to see him as he is, to see, as he is seen; to whom is this sequel of my labours due, but to your Highness, the heir of his Honour, and virtues? Every year of my short pilgrimage, is like to add something to this Work; which in regard of the subject, is scarce finite: The whole doth not only crave your Highness' Patronage, but promises to requite your Princely acceptation, with many sa●red examples▪ and rules, both for piety, and wisdom; towards the decking up of this flourishing spring of your Age; in the hopes whereof, not only we live, but he that is dead, lives still in you: And if any piece of these endeavours come short of my desires, I shall supply the rest with my prayers: which shall never be wanting to the GOD of Princes, that your▪ happy proceedings may make glad the Church of GOD, and yourself in either World, glorious.  
Your Highnesses in all humble devotion, and faithful observance, J. HALL..   

Contemplations. THE fifth BOOK. 

The waters of Marah.  
The quails and Manna.  
The Rock of Rephidim.  
The Foil of Amalek, or, The hand of Moses lift up.  
The Law.  
The Golden Calf.     

TO THE RIGHT HONOURABLE, HENRY, EARL OF HUNTINGDON; LORD Hastings, Botreaux, Molines, and moils; His majesties Lieutenant in the County of Leicester, A Bountiful Favourer of all good Learning, A Noble Precedent of Virtue; The First Patron of my poor studies; I. H. Dedicates this first piece of his Labours, and wisheth all Honour and Happiness.   

CONTEMPLATIONS. THE fifth BOOK.  
The waters of Marah.  
ISRAEL was not more loath to come to the red Sea, then to part from it. How soon can God turn the horror of any evil into pleasure? One shore resounded with shrieks of fear; the other with timbrels, and dances, and songs of deliverance. Every main affliction is our red Sea, which whiles it threats to swallow, preserves us: At last our songs shall be louder than our cries. The Israelitish Dames, when they saw their danger, thought they might have left their timbrels behind them; how unprofitable a burden seemed those instruments of Music? yet now they live to renew that forgotten minstrelsy, and dancing, which their bondage had so long discontinued: and well might those feet dance upon the shore, which had walked through the Sea. The Land of Goshen was not so bountiful to them, as these waters. That afforded them a servile life: This gave them at once freedom, victory, riches; bestowing upon them the remainder of that wealth, which the Egyptians had but lent. It was a pleasure to see the floating carcases of their adversaries; and every day offers them new booties; It is no marvel then if their hearts were tied to these banks. If we find but a little pleasure in our life, we are ready to dote upon it. Every small contentment glewes our affections to that we like: And if here our imperfect delights hold us so fast, that we would not be loosed; how forcible shall those infinite joys be above, when our souls are once possessed of them?  
Yet if the place had pleased them more, it is no marvel they were willing to follow Moses; that they durst follow him in the wilderness, whom they followed through the Sea: It is a great confirmation to any people, when they have seen the hand of God with their guide▪ O Saviour which hast undertaken to carry me from the spiritual Egypt, to the Land of promise; how faithful, how powerful, have I found thee? How fearlessly should I trust thee? how cheerfully should I follow thee through contempt, poverty, death itself? Master, if it be thou, bid us come unto thee.  
Immediately before, they had complained of too much water: now they go three days without. Thus God meant to punish their infidelity, 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. Extremities are the best trials of men: As in bodies, those that can bear sudden changes of heats and cold without complaint, are the strongest. So much as an evil touches upon the mean, so much help it yields towards patience; Every degree of sorrow is a preparation to the next: but when we pass to extremes without the mean, 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 evils, as they are the sorest, so they must be most provided for; as on the contrary a sudden advancement from a low condition to the height of honour, is most hard to menage. No man can marvel how that tyrant blinded his captives, when he hears that he brought them immediately, out of a dark dungeon, into rooms that were made bright, and glorious. We are not worthy to know, for what we are reserved; no evil can amate us, if we can overcome sudden extremities.  
The long differing 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 days travel, the first fountains they find are bitter waters. If these wells had not run pure gall, they could not have so much complained. Long thirst will make bitter waters sweet; yet such were these springs, that the Israelites did not so mnch like their moisture, as abhor their relish. I see the first handsel that God gives them in their voyage to the Land of promise; Thirst, and bitterness. Satan gives us pleasant entrances into his ways, and reserves the bitterness for the end●▪ God ●nures us to our worst at first; and sweetens our conclusion with pleasure.  
The same GOD, that would not lead Israel through the Philistines Land, lest they should shrink at the sight of war, now leads them through the Wilderness, and fears not to try their patience with bitter potions. If he had not loved them, the Egyptian furnace or sword had prevented their thirst, or that Sea whereof their enemies drunk dead; and yet see how he diets them. Never any have had so bitter draughts upon earth as those he loves best: The palate is an ill judge of the favours of God. O my Saviour, thou didst drink a more bitter cup from the hands of thy Father, then that which thou refusedst of the jews, or then that which I can drink from thee.  
Before, they could not drink if they would; now they might and would not. God can give us blessings with such a tang, that the fruition shall not much differ from the want: So, many a one hath riches, not grace to use them; many have children, but such, as they prefer barrenness. They had said before, Oh that we had any water; now, Oh that we had good water. It is good so to desire blessings from God, that we may be the better for enjoying them; so to crave water, that it may not be sauced with bitterness.  
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 Wilderness dry, or the waters bitter; Yea (if his conduct were the matter) what one foot went he before them without God? The pillar led them, and not he; yet Moses is murmured at. It is the hard condition of authority, that when the multitude fare well, they applaud themselves; when ill, they repine against their governors. Who can hope to be free, if Moses escape not? Never any Prince so merited of a people. He thrust himself upon the pikes of Pharaohs tyranny. He brought them from a bondage worse than death. His rod divided the Sea, and shared life to them, death to their pursuers. Who would not have thought these men, so obliged to Moses, that no death could have opened their mouths, or raised their hands against him? Yet now, the first occasion of want makes them rebel: No benefit can stop the mouth of Impatience. If our turn be not served for the present, former favours are either forgotten, or contemned. No marvel if we deal so with men, when God receives this measure from us. One year of famine, One summer of pestilence, One moon of unseasonable weather, makes us overlook all the blessings of God; & more to mutiny at the sense of our evil, then to praise him for our varieties of good: whereas, favours well bestowed leave us both mindful and confident; and will not suffer us either to forget or distrust. O God, I have made an ill use of thy mercies, if I have not learned to be content with thy corrections.  
Moses was in the same want of water with them, in the same distaste of bitterness, and yet they say to Moses, What shall we drink? If they had seen him furnished with full vessels of sweet water, and themselves put over to this unsavoury liquor; envy might have given some colour to this mutiny: but now their leaders common misery, might have freed him from their murmurs. They held it one piece of the late Egyptian tyranny, that a task was required of them, which the imposers knew they could not perform; to make brick when they had no straw●; Yet they say to Moses, what shall we drink? Themselves are grown exactors, and are ready to menace more than stripes, if they have not their ends, without means: Moses took not upon him their provision, but their deliverance: and yet, as if he had been the common victualler of the Camp, they ask, what shall we drink? When want meets with impatient minds, it transports them to fury; Every thing disquiets, and nothing satisfies them.  
What course doth Moses now take? That which they should have done, and did not; They cried not more fervently to him, than he to God: If he were their leader, God was his. That which they unjustly required of him, he justly requires of God, that could do it; He knew whence to look for redress of all complaints; this was not his charge, but his Makers, which was able to maintain his own 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 pour out our hearts, which only canst make our bitter waters sweet.  
Might not that rod which took away the liquid nature from the waters, and made them solid; have also taken away the bitter quality from these waters, and made them sweet? since to flow is natural unto the water; to be bitter is but accidental. Moses durst not employ his rod without a precept; he knew the power came from the commandment. We may not presume on likelihoods, but depend upon warrants; therefore Moses doth not lift up his rod to the waters, but his hand and voice to GOD.  
The hand of faith never knocked at heaven in vain: No sooner hath Moses showed his grievance, than God shows him the remedy: yet an unlikely one, that it might be miraculous. He that made the waters, could have given them any savour: How easy is it for him that made the matter, to alter the quality? It is not more hard to take away, then to give. Who doubts but the same hand that created them, might have immediately changed them? Yet that almighty power will do it by means. A piece of wood must sweeten the waters: What relation hath wood to water; or that which hath no savour; to the redress of bitterness? Yet here is no more possibility of failing, than proportion to the success: All things are subject to the command of their Maker; He that made all of nothing, can make every thing of any thing: There is so much power in every creature, as he will please to give. It is the praise of omnipotency to work by improbabilities; Elisha with salt, Moses with wood, shall sweeten the bitter waters; Let no man despise the means, when he knows the author.  
God taught his people by actions, as well as words. This entrance showed them their whole journey; wherein they should taste of much bitterness: but at last through the mercy of GOD, sweetened with comfort. Or did it not represent themselves rather, in the journey? in the fountains of whose hearts, were the bitter waters of manifold corruptions, yet their unsavoury souls are sweetened by the graces of his Spirit. O blessed Saviour: the wood of thy Cross, that is, the application of thy sufferings, is enough to sweeten a whole sea of bitterness. I care not how unpleasant a potion I find in this wilderness, if the power and benefit of thy precious death may season it to my soul.   

The quails, and Manna.  
THe thirst of Israel is well quenched: for besides the change of the waters of Marah, their station is changed to Elim; where were twelve fountains, for their twelve Tribes; and now they complain, as fast, of hunger.  
Contentation is a rare blessing; because it arises either from a fruition of all comforts, or a not desiring of some which we have not. Now, we are never so bare, as not to have some benefits; never so full as not to want something, yea as not to be full of wants. God hath much ado with us: Either we lack health, or quietness, or children, or wealth, or company, or ourselves in all these. It is a wonder these men found not fault with the want of 〈…〉 their quails, or with their old clothes, or their solitary way Nature is moderate in 〈◊〉 desires: but conceit is unsatiable. Yet who can deny 〈…〉 be a sore vexation? Before 〈◊〉 they were forbidden sour bread; but now what ●eauen is so ●●wr as want? When meane● hold out, it is easy to be 〈◊〉. Whiles their dough, and other c●●es lasted, while they were gathering of the dates of Elim, we hear no news of them. Who cannot pray for his daily bread, when he hath it in his cupboard? But when our own provision fails us, than not to distrust the provision of God, is a noble trial of faith. They should have said; He that stopped the mouth of the sea, that it could not devour us, can as easily stop the mouth of our stomachs; It was no easier matter to kill the first borne of Egypt, by his immediate hand, then to preserve us: He that commanded the Sea to stand still and guard us, can as easily command the earth to nourish us: He that made the rod a serpent, can as well make these stones, bread: He that brought armies of frogs and caterpillars to Egypt, can as well bring whole drifts of birds and beasts, to the desert: He that sweetened the waters with wood, can aswell refresh our bodies, with the fruits of the earth. Why do we not wait on him whom we have found so powerful? Now they set the mercy and love of GOD upon a wrong last; whiles they measure it only by their present sense. Nature is jocund and cheerful, whiles it prospereth: let God withdraw his hand; no sight, no trust. Those can praise him with timbrels for a present favour, that cannot depend upon him, in the want of means for a future. We all are never weary of receiving, soon weary of attending.  
The other mutiny, was of some few malcontents, perhaps those strangers, which sought their own protection under the wing of Israel; this, of the whole troop. Not that none were free: Caleb, joshua, Moses, Aaron, Miriam were not yet tainted: usually God measures the state of any Church, or country by the most; The greater part carries both the name and censure. Sins are so much greater, as they are more universal: so far is evil from being extenuated by the multitude of the guilty, that nothing can more aggravate it. With men, commonness may plead for favour; with God it pleads for judgement. Many hands draw the cable with more violence, than few: The leprosy of the whole body is more loathsome than that of a part.  
But what do these mutineers say? Oh that we had died by the hand of the Lord. And whose hand was this, O ye fond Israelites, if ye must perish by famine? God carried you forth; God restrained his creatures from you: and while you are ready to die thus; ye say, Oh that we had died by the hand of the Lord.  
It is the folly of men, that in immediate judgement they can see God's hand: not in those, whose second causes are sensible; whereas God holds himself equally interessed in all: challenging that there is no evil in the city, but from him. It is but one hand, and many instruments, that God strikes us with: The water may not lose the name, though it come by channels and pipes from the spring. It is our faithlessness, that in visible means, we see not him that is invisible.  
And when would they have wished to die? When we sat by the flesh-pots of Egypt: Alas, what good would their flesh-pots have done them, in their death? If they might sustain their life, yet what could they avail them in dying? For if they were unpleasant, what comfort was it, to see them? If pleasant, what comfort to part from them? Our greatest pleasures are but pains in their loss. Every mind affects that which is like itself. Carnal minds are for the flesh-pots of Egypt, though bought with servitude; spiritual are for the presence of GOD, though redeemed with famine: and would rather die in God's presence, then live without him, in the sight of delicate or full dishes.  
They loved their lives 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 we might live by the flesh-pots; but oh that we had died. Although life be naturally sweet, yet a little discontentment makes us weary. It is a base cowardliness, so soon as ever we are called from the garrison to the field, to think of running away. Then is our fortitude worthy of praise, when we can endure to be miserable.  
But what? can no flesh-pots serve but those of Egypt? I am deceived, if that Land afforded them any flesh-pots save their own: Their Landlords of Egypt held it abomination to eat of of their dishes, or to kill that which they did eat. In those times than they did eat of their own; and why not now? They had droves of cattle in the Wilderness; why did they not take of them? Surely if they would have been as good husbands of their cattle, as they were of their dough, they might have had enough to eat without need of murmuring: for if their back-burden of dough lasted for a month; their herds might have served them many years. All grudging is odious; but most▪ when our hands are full. To whine in the midst of abundance, is a shameful unthankfulness.  
When a man would have looked that the anger of GOD should have appeared in fire; now behold his glory appears in a cloud. Oh the exceeding long suffering of God, that hears their murmurings; and as if he had been bound to content them, in steed of punishing, pleases them; as a kind mother would deal with a rabid child, who rather stills him with the breast, then calls for the ●odde. One would have thought that the sight of the cloud of God should have dif●pell'd the cloud of their distrust; and this glory of GOD should have made them ashamed of themselves, and afraid of him: Yet I do not hear them once say, What a mighty and gracious God have we disinherited? Nothing will content an impotent mind, but fruition. When an heart is hardened with any passion, it will endure much, ere it will yield to relent.  
up for them that love him! As on the contrary, if the righteous scarce be saved, where will the sinners appear? Oh God thou canst, thou wilt make this disterence. Howsoever with us men the most crabbed and stubborn oftentimes fare the best; the righteous judge of the world frames his remunerations as he finds us▪ And if his mercy sometimes provoke the worst to repentance by his temporal favours, yet he ever reserves so much greater reward for the righteous, as eternity is beyond time, and heaven above earth.  
It was not of any natural instinct, but from the overruling power of their Creator, that these quails came to the desert. Needs must they come whom God brings. His hand is in all the motions of his meanest creatures. Not only we, but they move in him. As not many quails, so not one Sparrow falls without him: How much more are the actions of his best creature, Man, directed by his providence? How ashamed might these Israelites have been, to see these creatures so obedient to their Creator, as to come and offer themselves to their slaughter; whiles they went so repiningly to his service, and their own preferment? Who can distrust the provision of the great housekeeper of the world, when he sees how he can furnish his tables at pleasure. Is he grown now careless, or we faithless rather? Why do we not repose upon his mercy? Rather than we shall want, when we trust him, he will fetch quails from all the coasts of heaven to our board. Oh Lord thy hand is not shortened to give: let not ours be shortened, or shut in receiving.  
Eliahs' servitors the Ravens brought him his full service of bread, and flesh at once; each morning & evening. But these Israelites have their flesh at even, and their bread in the morning: Good reason there should be a difference. Eliahs' table was upon God's direct appointment; The Israelites upon their mutiny: Although God will relieve them with provision, yet he will punish their impatience with delay; so shall they know themselves his people, that they shall find they were murmurers. Not only in the matter, but in the order, God answers their grudging; First they complain of the want of flesh-pots, then of bread. In the first place therefore they have flesh, bread after. When they have flesh, yet they must stay a time, ere they can have a full meal; unless they would eat their meat breadlesse, and their bread dry. GOD will be waited on; and will give the consummation of his blessings at his own leisure. In the evening of our life, we have the first pledges of his favour: but in the morning of our resurrection, must we look for our perfect satiety of the true Manna, the bread of life.  
Now the Israelites sped well with their quails; They did eat, and digest, and prosper: not long after they have quails with a vengeance; the meat was pleasant, but the sauce was fearful. They let down the quails at their mouth, but they came out at their nostrils. How much better had it been to have died 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 recover. The same sin repeated is death, whose first act found remission: Relapses are desperate, where the sickness itself is not. With us men, once, goes away with a warning, the second act is but whipping, the third is death. It is a mortal thing to abuse the lenity of God; we should be presumptuously mad, to hope that God will stand us for a sinning-stock to provoke him how we wil It is more mercy than he owes us, if he forbear us once; it is his justice to plague us the second time: We may thank ourselves, if we will not be warned.  
Their meat was strange, but nothing so much as their bread. To find quails in a Wilderness was unusual; but for bread to come down from heaven was yet more. They had seen quails before (though not in such number): Manna was never seen till now. From this day till their settling in Canaan, God wrought a perpetual miracle in this food. A miracle in the place: Other bread rises up from below, this fell down from above; neither did it ever rain bread till now; Yet so did this heavenly shower fall, that it is confined to the Camp of Israel. A miracle in the quantity; that every morning should fall enough to fill so many hundred thousand mouths and maws. A miracle in the composition; that it was sweet like hony-cakes, round like corianders, transparent as dew. A miracle in the quality; 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 even of the Sabaoth, and on the Sabaoth fell not. A miracle in the putrefaction and preservation; that it was full of worms when it was kept beyond the due hour for distrust: full of sweetness 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 giver. A miracle in the continuance and ceasing; That this shower of bread followed their camp in all their removalls, till they came to taste of the bread of Canaan; and then withdrew it self, as if it should have said: Ye need no miracles, now ye have means. They had the Types; we have the substance. In this Wilderness of the world, the true Manna is reigned upon the tents of our hearts. He that sent the Manna, was the Manna, which he sent: He hath said, I am the Manna that came down from heaven. Behold their whole meals were sacramental: Every morsel they did eat, was spiritual. We eat still of their Manna: still he comes down from heaven. He hath substance enough for worlds of souls; yet only is to be found in the lists of the true Church: He hath more sweetness than the honey, and the honeycomb. Happy are we if we can find him, so sweet as he is.  
The same hand that rained Manna upon their tents, could have rained it into their mouths, or laps. God loves we should take pains for our spiritual food. Little would it have availed them, that the Manna lay about their tents, if they had not gone forth and gathered it, beaten it, baked it: Let salvation be never so plentiful, if we bring it not home, and make it ours by faith, we are no whit the better. If the work done, and means used, had been enough to give life, no Israelite had died: Their bellies were full of that bread, whereof one crumb gives life: yet they died many of them in displeasure. As in natural, so in spiritual things, we may not trust to means: The carcase of the Sacrament cannot give life, but the soul of it; which is the thing represented. I see each man gather, & take his just measure out of the common heap; We must be industrious, and helpful each to other: but when we have done, Christ is not partial. If our sanctification differ, yet our justification is equal in all.  
He that gave a Gomer to each, could have given an Ephah: As easily could he have rained down enough for a month, or a year at once, as for a day. God delights to have us live in a continual dependence upon his providence, and each day renew the acts of our faith and thankfulness. But what a covetous Israelite was that, which in a foolish distrust would be sparing the charges of God; and reserving that for morning which he should have spent upon his supper? He shall know, that even the bread that came down from heaven, can corrupt: The Manna was from above, the worms and stink from his diffidence. Nothing is so sovereign, which being perverted, may not annoy in stead of benefiting us.  
Yet I see some difference betwixt the true and typical Manna; God never meant that the shadow and the body should agree in all things. The outward Manna reserved was poison: the spiritual Manna is to us, as it was to the Ark; not good, unless it be kept perpetually. If we keep it, it shall keep us from putrefaction. The outward Manna fell not at all, on the Sabaoth: The spiritual Manna (though it balks no day) yet it falls double on God's day: and if we gather it not then, we famish. In that true Sabaoth of our glorious rest, we shall for ever feed of that Manna, which we have gathered in this even of our life.   

The Ro●k of Rephidim.  
BEfore, Israel thirsted and was satisfied; after that, they hungered and were filled; now they thirst again. They have bread and meat, but want drink: It is a marvel if God do not evermore hold us short of something, because he would keep us still in exercise. We should forget at whose cost we live, if we wanted nothing. Still God observes a vicissitude of evil, and good; and the same evils that we have passed, return upon us in their courses. Crosses are not of the nature of those diseases, which they say a man can have but once. Their first seizure doth but make way for their reentry. None but our last enemy comes once for all; and I know not, if that: for even in living, we die daily. So must we take our leaves of all afflictions, that we reserve a lodging for them, and expect their return.  
All Israel murmured when they wanted bread, meat, water; and yet all Israel departed from the Wilderness of Sin to Rephidin at God's command. The very worst men will obey God in something; none but the good in all: He is rarely desperate that makes an universal opposition to God. It is an unsound praise that is given a man, for one good action: It may be safely said of the very devils themselves, that they do something well: They know, & believe, and tremble. If we follow God and murmur, it is all one, as if we had stayed behind.  
Those distrust his providence in their necessity, that are ready to follow his guidance in their welfare. It is an harder matter to endure an extreme want, then to obey an hard commandment. Sufferings are greater trials, than actions: How many have we seen jeopard their lives, with cheerful resolution, which cannot endure in cold blood to lose a limb with patience. Because God will have his thoroughly tried, he puts them to both: and if we cannot endure 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: He could as well have conducted them to another Elim, to convenient waterings: Or he that gives the waters of all their channels, could as well have derived them to meet Israel: But God doth purposely carry them to thirst. It is not for necessity, that we fare ill, but out of choice: It were all one with God to give us health, as sickness; abundance as poverty. The treasury of his riches hath more store than his creature can be capable of; we could not complain, if it were not good for us to want.  
This should have been a contentment able to quench any thirst: GOD hath led us hither; If Moses out of ignorance had misguided us, or we chanceably fallen upon these dry deserts, though this were no remedy of our grief, yet it might be some ground of our complaint. But now the counsel of so wise and merciful a God, hath drawn us into this want; and shall not he as easily find the way out? It is the Lord, let him do what he will. There can be no more forcible motive to patience then the acknowledgement of a divine hand that strikes us. It is fearful to be in the hand of an adversary; but who would not be confident of a father? Yet in our frail humanity, choler may transport a man from remembrance of nature; but when we feel ourselves under the discipline of a wise God, that can temper our afflictions to our strength, to our benefit; who would not rather murmur at himself, that he should swerver towards impatience? Yet these sturdy Israelites wilfully murmur: & will not have their thirst quenched with faith, but with water. Give us water.  
I looked to hear when they would have entreated Moses to pray for them; but in stead of entreating they contend, and in stead of prayers I find commands. Give us water. If they had gone to God without Moses, I should have praised their faith: but now they go to Moses. without God, I hate their stubborn faithlessness. To seek to the second means with neglect of the first, is the fruit of a false faith.  
The answer of Moses is like himself, mild, and sweet; Why contend ye with me? Why tempt ye the Lord? In the first expostulation, condemning them of injustice; 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 have them see their wrong; in the other, their danger. As the act came not from him, but from God; so he puts it off to God, from himself. Why tempt ye the Lord? The opposition which is made to the instruments of God, redounds ever to his person. He holds himself smitten through the sides of his ministers: So hath God incorporated these respects, that our subtlety cannot divide them.  
But what temptation is this? Is the Lord among us, or no? Infidelity is crafty, and yet foolish; Crafty in her insinuations, foolish in her conceits. They imply, If we were sure the Lord were with us we would not distrust; They conceive doubts of his presence, after such confirmations. What could God do more, to make them know him present, unless every moment should have renewed miracles? The plagues of Egypt, and the division of the Sea were so famous, that the very Inns of jericho rang of them. Their waters were lately sweetened; the quails were yet in their teeth; the Manna was yet in their eye; yea they saw God, in the pillar of the cloud, and yet they say, Is the Lord amongst us? No argument is enough to an incredulous heart; not reason, not sense, not experience. How much better was that faith of Thomas, that would believe his eyes and hands, though his ears he would not? Oh the deep infidelity of these Israelites, that saw, and believed not!  
And how will they know if God be amongst them? As if he could not be with them, and they be athirst: Either God must humour carnal minds, or be disinherited: If they prosper (though it be with wickedness) God is with them; If they be thwarted in their own designs, strait, Is God with us? It was the way to put God from them, to distrust, and murmur. If he had not been with them, they had not lived; If he had been in them, they had not mutined. They can think him absent in their want, and cannot see him absent in their sin: and yet wickedness, not affliction, argues him gone; Yet then is he most present, when he most chastises.  
Who would not have looked, that this answer of Moses should have appeased their fury: As what can still him that will not be quiet to think he hath God for his adversary? But, as if they would wilfully war against heaven, they proceed; yet with no less craft, than violence; bending their exception to one part of the answer: and smoothly omitting, what they could not except against. They will not hear of tempting God; they maintain their strife with Moses, both with words, and stones: How malicious, how heady is impatience? The act was Gods, they cast it upon Moses: Wherefore hast thou brought us? The act of God was merciful, they make it cruel; To kill us and our children: As if GOD and Moses meant nothing but their ruin; who intended nothing, but their life and liberty. Foolish men! What needed this journey to death? Were they not as obnoxious to God, in Egypt? Could not God by Moses as easily have killed them in Egypt, or in the Sea, as their enemies? Impatience is full of misconstruction; If it be possible to find out any gloss to corrupt the text of God's actions, they shall be sure not to scape untainted.  
It was no expostulating with an unreasonable multitude; Moses runs strait to him, that was able at once to quench their thirst, and their fury: What shall I do to this people? It is the best way, to trust God with his own causes: when men will be intermeddling with his affairs, they undo themselves in vain. We shall find difficulties in all great enterprises; If we be sure, we have begun them from God, we may securely cast all events upon his providence, which knows how to dispose, and how to end them.  
Moses perceived rage, not in the tongues only, but in the hands of the Israelites. Yet a while longer and they will stone me. Even the leader of God's people, feared death; and sinned not in fearing. Life is worthy to be dear to all: especially to him, whom public charge hath made necessary: Mere fear is not sinful; It is impotence and distrust that accompany it, which make it evil. How well is that fear bestowed, that sends us the more importunately to GOD! Some man would have thought of flight; Moses flies to his prayers; and that not for revenge, but for help. Who but Moses would not have said; This twice they have mutined, and been pardoned; and now again, thou seest, O Lord, how madly they rebel; and how bloodily they intent against me; preserve me, I beseech thee, and plague them. I hear none of this: but imitating the long suffering of his God, he seeks to God, for them, which sought to kill him, for the quarrel of God.  
Neither is God sooner sought, then found: All Israel might see Moses go towards the rock: None but the Elders might see him strike it: Their unbelief made them unworthy of this privilege. It is no small favour of God, to make us witnesses of his great works; That he crucifies his Son before us; that he searches the water of life, out of the true rock, in our sight, is an high prerogative; If his rigour would have taken it, our infidelity had equally excluded us, whom now his mercy hath received.  
Moses must take his rod; God could have done it by his will, without a word; or by his word▪ without the rod; but he will do by means, that which he can as easily do without. There was no virtue in the rod; none in the stroke, but all in the command of God. Means must be used, and yet their efficacy must be expected, out of themselves.  
It doth not suffice GOD to name the rod, without a description; (Whereby thou smotest the river:) Wherefore? but to strengthen the faith of Moses, that he might well expect this wonder from that, which he had tried to be miraculous. How could he but firmly believe, that the same means which turned the waters into blood, and turned the Sea into a wall, could as well turn the stone into water? Nothing more raises up the heart in present affiance, than the recognition of favours, or wonders passed. Behold the same rod that brought plagues to the Egyptians, brings deliverances to 〈◊〉. By the same means can God save and condemn: Like as the same sword defends and kil●s.  
That power, which turned the wings of the quails to the Wilderness, turned the course of the water through the rock: He might (if he had pleased) have caused a spring to well out of the plain earth; but he will now fetch it out of the stone, to convince and shame their infidelity. What is more hard and dry then the rock? What more moist, and supple than water? That they might be ashamed to think, they disinherited least God could bring them water out of the clouds, or springs, the very rock shall yield it. And now, unless their hearts had been more rocky, than this stone, they could not but have resolved into tears, for this diffidence.  
I wonder to see these Israelites fed with Sacraments: Their bread was Sacramental, whereof they communicated every day: lest any man should complain of frequency, the Israelites received daily; and now their drink was Sacramental, that the ancient Church may give no warrant of a dry Communion. Twice therefore hath the rock yielded them water of refreshing; to signify, that the true spiritual rock yields it always. The rock that followed them was Christ: Out of thy side, O Saviour, issued that bloody stream, whereby the thirst of all believers is comfortably quenched: Let us but thirst; not with repining, but with faith; this rock of thine shall abundantly flow forth to our souls, and follow us, till this water be changed into that new wine, which we shall drink with thee in thy Father's Kingdom.   

The Foil of Amalek: or The hand of Moses, lift up.  
NO sooner is Israel's thirst slaked, than God hath an Amalekite ready to assault them. The Almighty hath choice of rods, to whip us with; and will not be content with one trial. They would needs be quarreling with Moses, without a cause; and now, God sends the Amalekites to quarrel with them. It is just with God, that they, which would be contending with their best friends should have work enough, of contending with enemies.  
In their passage out of Egypt, God would not lead them the nearest way, by the Philistims Land, lest they should repent at the sight of war; now they both see, and feel it. He knows how to make the fittest choice of the times of evil: and withholds that one while, which he sends another, not without a just reason, why he sends, and withholds it: And though to us, they come ever (as we think) unseasonably, and at sometimes more unfitly, than others; yet he that sends them, knows their opportunities. Who would not have thought, a worse time could never have been picked for Israel's war, than now; In the feebleness of their troops, when they were wearied, thirsty, unweaponed; Yet now, must the Amalekites do that, which before the Philistims might not do: We are not worthy, not able to choose for ourselves. To be sick, and die in the strength of youth, in the minority of children: To be pinched with poverty, or miscarriage of children in our age, how harshly unseasonable it seems? But the infinite wisdom, that orders our events, knows how to order our times. Unless we will be shameless unbelievers, O Lord, we must trust thee with ourselves 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 Esaves' grandchild; and these Israelites, the Sons of jacob. The abode of Amalek was not so far from Egypt, but they might well hear what became of their cousins of Israel; and now, doubtless, out of envy watched their opportunity of revenge for their old grudge. Malice is commonly hereditary, and runs in the blood; and (as we use to say of rennet) the older it is, the stronger. Hence is that foolish hostility, which some men unjustly nourish upon no other grounds, than the quarrels of their forefathers. To wreak ou● malice upon posterity, is at the best but the humour of an Amalekite.  
How cowardly, and how crafty was this skirmish of Amalek? They do not bid them battle in fair terms of war, but without all noise of warning, come stealing upon the hindmost; and fall upon the weak, and scattered remnants of Israel. There is no looking for favour at the hands of malice: The worst that either force or fraud can do, must be expected of an adversary; but much more of our spiritual enemy; by how much his hatred is deeper. Behold, this Amalek lie● in ambush to hinder our passage unto our Land of promise and subtly takes all advantages of our weaknesses. We cannot be wise, or safe, if we stay behind our colours; and strengthen not those parts, where is most peril of opposition.  
I do not hear Moses say to his joshua: Amalek is come up against us; it matters not whether thou go against him, or not; or if thou go, whether alone or with company; or if accompanied, whether with many or few, strong or weak; Or if strong men, whether they fight or no: I will pray on the hill; but, Choose us out men, and go fight: Then only can we pray with hope, when we have done our best. And though the means cannot effect that, which we desire; yet God will have and use the likeliest means on our part, to effect it. Where it comes immediately from the charge of GOD, any means are effectual; One stick of wood shall fetch water out of the rock, another shall fetch bitterness out of the water: But in those projects, which we make for our own purposes, we must choose those helps, which promise most efficacy. In vain shall Moses be upon the hill, if joshua be not in the valley. Prayer without means, is a mockery of God.  
Here are two shadows of one substance; The same Christ in joshua fights against our spiritual Amalek, and in Moses spreads out his arms upon the hill; and in both, conquers. And why doth he climb up the hill rather, then pray in the valley? Perhaps that he might have the more freedom to his thoughts; which, following the sense, are so much more heavenly, as the eye sees more of heaven? Though virtue lies not in the place, yet choice must be made of those places, which may be most help to our devotion: Perhaps, that he might be in the eye of Israel. The presence and sight of the leader gives heart to the people: neither doth any thing more move the multitude, than example. A public person cannot hide himself in the valley: but yet it becomes him best to show himself upon the hill.  
The hand of Moses must be raised, but not empty; neither is it his own rod that he holds, but Gods. In the first meeting of God with Moses, the rod was Moseses; it is like, for the use 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 own. Those things which it pleases God to use for his own service, are now changed in their condition. The bread of the Sacrament was once the Bakers, now it is Gods: the water was once every man's, now it is the Laver of Regeneration. It is both unjust, and unsafe to hold those things common wherein God hath a peculiarity.  
At other times, upon occasion of the plagues, and of the quails, and of the rock, he was commanded to take the rod in his hand; now he doth it unbidden: He doth it not now for miraculous operation, but for encouragement. For when the Israelites should cast up their eyes to the hill, and see Moses, and his rod (the man, and the means that had wrought so powerfully for them) they could not but take heart to themselves, and think, There is the man that delivered us 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, than the view of the monuments of God's favour: If ever we have found any word, or act of God cordial to us, it is good to fetch it forth oft to the eye. The renewing of our sense, and remembrance, makes every gift of God perpetually beneficial.  
If Moses had received a command, that rod which fetched water from the rock, could as well have fetched the blood of the Amalekites out of their bodies: God will not work miracles always; neither must we expect them unbidden.  
Not as a standerd-bearer so much, as a suppliant doth Moses lift up his hand: The gesture of the body should both express, & further the piety of the soul. This flesh of ours, is not a good servant, unless it help us in the best offices: The God of spirits doth most respect the soul of our devotion; yet, it is both unmannerly, and irreligious, to be misgestured in our prayers. The careless and uncomely carriage of the body helps both to signify, and make a profane soul.  
The hand, & the rod of Moses never moved in vain; Though the rod did not strike Amalek, as it had done the rock: yet it smote heaven, and fetched down victory. And that the Israelites might see, the hand of Moses had a greater stroke in the fight, then all theirs, The success must rise and fall with it: Amalek rose, and Israel fell, with his hand falling: Amalek fell, & Israel rises, with his hand raised; Oh the wondrous power of the prayers of faith! All heavenly favours are derived to us from this channel of grace: To these are we beholden for our peace, preservations, and all the rich mercies of GOD, which we enjoy. We could not want, if we could ask.  
Every man's hand would not have done this; but the hand of a Moses. A faithless man may as well hold his hand, and tongue still; he may babble, but prays not; he prays ineffectually, and receives not: Only the prayer of the righteous availeth much; and only the believer, is righteous. There can be no merit, no recompense answerable to a good man's prayer; for heaven, and the ear of God is open to him: but the formal devotions of an ignorant, and faithless man, are not worth that crust of bread which he asks: Yea, it is presumption in himself; how should it be beneficial to others? it profanes the name of God, in stead of adorning it.  
But how justly is the fervency of the prayer added to the righteousness of the person? When Moses hand slackened, Amalek prevailed. No Moses can have his hand ever up; 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 maintain their vigour; as in tall bodies the spirits are diffused. The strongest hand will languish, with long extending: And when our devotion tires, it is seen in the success; then strait our Amalek pruayles. Spiritual wickednesses are mastered by vehement prayer; and by heartlesnes in prayer, overcome us.  
Moses had two helps, A stone to sit on, and an hand to raise his: And his sitting, and holpen hand is no whit less effectual. Even in our prayers will God allow us to respect our own infirmities. In cases of our necessity, he regards not the posture of body, but the affections of the soul. Doubtless Aaron and Hur, did not only raise their hands, but their minds, with his: The more cords, the easier draft. Aaron was brother to Moses: there cannot be a more brotherly office, then to help one another in our prayers; and to excite our mutual devotions. No Christian may think it enough to pray alone; He is no true Israelite, that will not be ready to lift up the weary hands of God's Saints.  
All Israel saw this: or if they were so intent upon the slaughter, and spoil, that they observed it not, they might hear it after, from Aaron, and Hur: yet this contents not God; It must be written. Many other miracles had God done before; not one, directly commanded to be recorded: The other were only for the wonder; this for the imitation of God's people. In things that must live by report, every tongue adds or detracts something; The word once written is both inalterable, & permanent.  
As God is careful to maintain 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 commands to enrol it in parchment; Moses registers it in the stones of his altar; which he raises not only for future memory, but for present use. That hand which was weary of lifting up, strait offers a sacrifice of praise to God: How well it becomes the just to be thankful! Even very nature teacheth us men to abhor ingratitude in small favours. How much less can that fountain of goodness abide to be laded at with unthankful hands? O God we cannot but confess our deliverances: where are our atars? where are our sacrifices? where is our jehovah-nissi? I do not more wonder at thy power in preserving us, then at thy mercy, which is not weary of casting away favours upon the ingrateful.   

The Law.  
IT is but about seven weeks, since Israel came out of Egypt: In which space God had cherished their faith by five several wonders; yet now he thinks it time to give them statutes from heaven, as well as bread. The Manna and water from the rock (which was Christ in the Gospel) were given before the Law. The Sacraments of grace before the legal covenant. The grace of GOD preventeth our obedience; Therefore should we keep the law of God, because we have a Saviour. Oh the mercy of our God which before we see, what we are bound to do, shows us our remedy, if we do it not: How can our faith disannul the Law, when it was before it? It may help to fulfil 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 carved in some barks) almost grown out; he saw it time to write them in dead Tables, whose hardness should not be capable of alteration: He knew, that the stone would be more faithful than our hearts.  
Oh marvelous accordance betwixt the two Testaments; In the very time of their delivery, there is the same agreement, which is in the substance. The ancient jews kept our feasts; and we still keep theirs. The feast of the passover is the time of Christ's resurrection; then did he pass from under the bondage of Death. Christ is our passover; the spotless Lamb, whereof not a bone must be broken. The very day, wherein God came down in fire and thunder to deliver the Law, Even the same day came also the Holy-ghost down upon the disciples in fiery tongues, for the propagation of the Gospel. That other was in fire & smoke, obscurity was mingled with terror; This was in fire without smoke, befitting the light and clearness of the Gospel: Fire, not in flashes, but in tongues; not to terrify, but to instruct. The promulgation of the Law makes way for the Law of the Gospel; No man receives the Holy-ghost, but he which hath felt the terrors of Sinai.  
God might have imposed upon them a law perforce; They were his creatures, and he could require nothing but justice. It had been but equal that they should be compelled to obey their Maker; yet that God which loves to do all things sweetly, gives the law of justice in mercy; and will not imperiously command, but craves our assent for that, which it were rebellion not to do.  
How gentle should be the proceeding of fellow-creatures who have an equality of being, with an inequality of condition; when their infinite Maker requests, where he might constrain. GOD will make no covenant with the unwilling; How much less the covenant of grace, which stands all upon love? If we stay till God offer violence to our will, or to us, against our will, we shall die strangers from him. The Church is the spouse of Christ; he will enjoy her love by a willing contract, not by a ravishment: The obstinate have nothing to do with God; The title of all converts, is, a willing people.  
That Israel inclined to God, it was from God; he inquires after his own gifts in us, for our capacity of more. They had not received the Law, unless they had first received a disposition fit to be commanded. As there was an inclination to hear, so there must be a preparation for hearing. God's justice had before prepared his Israelites, by hunger, thirst, fear of enemies; his mercy had prepared them by deliverances, by provisions of water, meat, bread: and yet besides all the sight of God in his miracles, they must be three days prepared to hear him. When our souls are at the best, our approach to God requires particular addresses: And if three days were little enough to prepare them to receive the Law; how is all our life short enough, to prepare for the reckoning of our observing it? And if the word of a command expected such readiness, what shall the word of promise, the promise of Christ and salvation?  
The murrain of Egypt was not so infectious as their vices; the contagion of these stuck still by Israel: All the water of the red Sea, and of Marah, and that which gushed out of the rock, had not washed it off. From these, they must now be sanctified. As sin is always dangerous; so most, when we bring it into God's sight: It enuenometh both our persons and services, and turns our good into evil. As therefore we must be always holy: so most, when we present ourselves to the holy eyes of our Creator. We wash our hands every day: but when we are to sit with some great person, we scour them with balls. And if we must be so sanctified, only to receive the Law, how holy must we be to receive the grace promised in the Gospel?  
Neither must themselves only be cleansed, but their very clothes: Their garments smelled of Egypt, even they must be washed: Neither can clothes be capable of sin, nor can water cleanse from sin: The danger was neither in their garments, nor their skin; yet they must be washed, that they might learn by their clothes, with what souls to appear before their God. Those garments must be washed, which should never wax old, that now they might begin their age in purity; as those which were in more danger of being foul, then bare. It is fit that our reverence to God's presence should appear in our very garments; that both without and within we may be cleanly: but little would neatness of vestures avail us with a filthy soul. The God of spirits looks to the inner man, and challenges the purity of that part which resembles himself: Cleanse your hands ye sinners, and purge your hearts ye double minded.  
Yet even when they were washed, and sanctified, they may not touch the mount; not only with their feet, but, not with their eyes: 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 even beasts which are not capable of any unholiness. 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. Unreasonableness might seem to be an excuse in these creatures: that therefore which is death to a beast, must needs be capital to them, whose reason should guide them to avoid presumption. Those Israelites which saw God every day in the pillar of fire, and the cloud, must not come near him in the mount. God loves at once familiarity and fear: Familiarity in our conversation, and fear in his commands. He loves to be acquainted with men, in the walks of their obedience: yet he takes state upon him in his ordinances; and will be trembled at, in his word and judgements.  
I see the difference of God's carriage to men in the Law, and in the Gospel: There, the very hill where he appeared, may not be touched of the purest Israelite; Here, the hem of his garment is touched by the woman, that had the flux of blood; yea, his very face was touched with the lips of judas. There the very earth was prohibited them, on which he descended: Here, his very body and blood is proffered to our touch and taste. Oh the marvelous kindness of our God How unthankful are we, if we do not acknowledge this mercy above his ancient people! They were his own; yet strangers in comparison of our liberty. It is our shame and sin, if in these means of entireness we be no better acquainted with God, than they, which in their greatest familiarity, were commanded aloof.  
God was ever wonderful in his works, and fearful in his judgements: but he was never so terrible in the execution of his will, as now in the promulgation of it. Here was nothing, but a majestical terror in the eyes, in the ears of the Israelites; as if God meant to show them by this, how fearful he could be. Here was the lightning darted in their eyes, the thunder's roaring in their ears, the trumpet of GOD drowning the thunderclaps, the voice 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, paleness and death in the face of Israel, uproar in the Elements, and all the glory of heaven turned into terror. In the destruction of the first World, there were clouds, without fire: In the destruction of Sodom, there was fire raining without clouds; but here was fire, smoke, clouds, thunder, earthquakes, and whatsoever might work more astonishment, than ever was in any vengeance inflicted.  
And if the Law were thus given, how shall it be required? If such were the proclamation of God's statutes, what shall the sessions be? I see and tremble at the resemblance. The Trumpet of the Angel called unto the one: The voice of an Archangel, the Trumpet of God shall summon us to the other. To the one, Moses (that climbed up that hill, and alone saw it) says, God came with ten thousands of his Saints; In the other, thousand thousands shall minister to him, and ten 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 heavens shall be dissolved, and the Elements shall melt away with a noise. Oh God, how powerful art thou to inflict vengeance upon sinners, who didst thus forbid sin? and if thou wert so terrible a Lawgiver, what a judge shalt thou appear? What shall become of the breakers of so fiery a Law? Oh where shall those appear, that are guilty of the transgressing that Law, whose very delivery was little less than death? If our God should exact his Law, but in the same rigour wherein he gave it, sin could not quite the cost: But now the fire wherein it was delivered was but terrifying; the fire wherein it shall be required, is consuming. Happy are those that are from under the terrors of that Law, which was given in fire, and in fire shall be required.  
God would have Israel see, that they had not to do with some impotent commander, that is fain to publish his Laws without noise, in dead paper; which can more easily enjoin, then punish; or descry, then execute; and therefore, before he gives them a Law, he shows them that he can command heaven, earth, fire, air, in revenge of the breach of the Law; That they could not but think it deadly to displease such a Lawgiver, or violate such dreadful statutes; That they might see all the Elements, examples of that obedience, which they should yield unto their Maker.  
This fire, wherein the Law was given, is still in it; and will never out: Hence are those terrors which it flashes in every conscience, that hath felt remorse of sin. Every man's heart is a Sinai, and resembles to him both heaven and hell. The sting of death is sin: and the strength of sin, is the Law.  
That they might see, he could find out their closest sins, he delivers his Law in the light of fire, from out of the smoke: That they might see, what is due to their sins, they see fire above, to represent the fire that should be below them: That they might know he could waken their security, the thunder, and louder voice of GOD speaks to their hearts. That they might see what their hearts should do, the earth quakes under them. That they might see they could not shift their appearance, the Angels call them together. Oh royal Law, & mighty Lawgiver! How could they think of having any other God, that had such proofs of this? How could they think of making any resenblance of him, whom they saw could not be seen, and whom they saw, in not being seen, infinite? How could they think of daring to profane his name, whom they heard to name himself, with that voice, jehovah? How could they think of standing with him for a day, whom they saw to command that heaven, which makes and measures day? How could they think of disobeying his deputies, whom they saw so able to revenge? How could they think of killing, when they were half dead with the fear of him, that could kill both body and soul? How could they think of the flames of lust, that saw such fires of vengeance? How could they think of stealing from others, that saw whose the heaven and earth was to dispose of at his pleasure? How could they think of speaking falsely, that heard God speak in so fearful a tone? How could they think of coveting others goods, that saw how weak and uncertain right they had to their own? Yea to us, was this Law so delivered; to us in them: neither had there been such state in the promulgation of it, if God had not intended it for Eternity. We men, that so fear the breach of human Laws for some small mulcts of forfeiture; how should we fear thee (O Lord) that canst cast body and soul into hell!   

The Golden Calf.  
IT was not much above a month, since Israel made their covenant with God; since they trembled to hear him say, Thou shalt have no other Gods, but me; Since they saw Moses part from them, and climb up the hill to God: and now they say, Make us Gods; we know not what is become of this Moses. Oh, ye mad Israelites, have ye so soon forgotten that fire, and thunder which you heard and saw? Is that smoke vanished out of your mind, as soon as out of your sight? Could your hearts cease to tremble with the earth? Can ye in the very sight of Sinai, call for other Gods? And, for Moses; was it not for your sakes, that he thrust himself into the midst of that smoke and fire, which ye feared to see afar off? Was he not now gone, after so many sudden embassages, to be your lieger with God? If ye had seen him take his heels, and run away from you into the Wilderness, what could ye have said, or done more? Behold, our better Moses was with us awhile upon earth: he is now ascended into the mount of heaven, to mediate for us; shall we now think of another Saviour? shall we not hold it our happiness that he is for our sakes above?  
And what if your Moses had been gone for ever? Must ye therefore have Gods made? If ye had said, Choose us another governor, it had been a wicked and unthankful motion; ye were too unworthy of a Moses, that could so soon forget him: but to say, Make us Gods, was absurdly impious▪ Moses was not your God, but your governor: Neither was the presence of God tied to Moses: You saw God still, when he was gone, in his pillar, and in his Manna; and yet ye say, Make us Gods: Every word is full of senseless wickedness. How many Gods would you have? Or what Gods are those that can be made? Or (what ever the Idolatrous Egyptians did) with what face can ye, after so many miraculous obligations, speak of another God? Had the voice of God scarce done thundering in your ears? Did ye so lately hear & see him to be an infinite God? Did ye quake to hear him say out of the midst of the flames, I am JEHOVAH, the GOD: thou shalt have no gods but me? Did ye acknowledge GOD your Maker, and do ye now speak of making of gods? If ye had said, Make us another man to go before us, it had been an impossible suit. Aaron might help to mar you, and himself; He could not make one hair of a man: and do ye say, Make us Gods? And what should those Gods do? 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 carnal minds! Oh the sottishness of Idolatry! Who would not have said: Moses is not with us; but he is with God for us: He stays 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 favours to us have deserved, not to be rejected: Or, if God will keep him from us; he that withholds him, can supply him: He that sent him, can lead us without him; His fire & cloud is all-sufficient; God hath said and done enough for us, to make us trust him: We will, we can have no other God; we care not for any other guide. But behold, here none of this: Moses stays but some five and thirty days, and now he 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 us Gods. Natural men must have God at their bent: and if he come not at a call, he is cast off; and they take themselves to their own shifts: like as the Chinois whip their God● when they answer 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 upon him; and though he 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 down to the images of creatures? How could our forefathers have so doted upon stocks and stones, if they had been themselves? As the Syrians were first blinded, and then led into the midst of Samaria: so are Idolaters first bereaved of their wits and common sense, and afterwards are carried brutishly into all palpable impiety.  
Who would not have been ashamed to hear this answer from the brother of Moses; Pluck off your Earring? He should have said, Pluck this Idolatrous thought out of your hearts: and now in stead of chiding, he soothes them. And, as if he had been no kin to Moses, he helps to lead them back again from God, to Egypt. The people importuned him, perhaps with threats. He that had waded through all the menaces of Pharaoh, doth he now shrink at the threats of his own? Moses is not afraid of the terrors of GOD: His faith that carried him through the water, led him up to the fire of God's presence; whiles his brother Aaron fears the faces of those men, which he lately saw pale with the fear of their glorious Lawgiver. As if he that forbade other Gods, could not have maintained his own act, and agent, against men. Sudden fears when they have possessed weak minds, lead them to shameful errors. Importunity or violence may lessen, but they cannot excuse a fault. Wherefore was he a governor, but to repress their disordered motions? Facility of yielding to a sin, or wooing it with our voluntary suit, is an higher stair of evil: but, even at last to be won to sin, is damnable. It is good to resist any onset of sin; but one condescent loses all the thanks of our opposition. What will it avail a man, that others are plagued for soliciting him, whiles he smarteth for yielding; 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 allowed to climb up the trembling and fiery hill of Sinai, with Moses, and heard God say, Thou shalt not make to thyself any graven Image, for I am a jealous God (as if he meant particularly to prevent this act) within one month, calls for their earrings, makes the graven image of a Calf; erects an altar, consecrates a day to it, calls it their God, and weeps not, to see them dance before it. It is a miserable thing, when governors humour the people in their sins, and in stead of making up the breach, enlarge it. Sin will take heart by the approbation of the meanest looker on; but if authority once second it, it grows impudent: As contrarily, where the public government opposes evil, (though it be under hand practised, not without fear) there is life in that state.  
Aaron might have learned better counsel of his brother's example: When they came to him with stones in their hands, and said, Give us water, he ran as roundly to God, with prayers in his mouth; So should Aaron have done, when they said, Give us Gods: but he weakly runs to their earrings, that, which should be made their God; not to the true God, which they had and forsook. Who can promise to himself freedom from gross infirmities, when he that went up into the mount, comes down, 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 justly called himself jealous. This very Aaron, whose infirmity had yielded to so foul an idolatry; is after chosen by God, to be a Priest to himself: He that had set up an altar to the Calf, must serve at the altar of God: He that had melted, and carved out the Calf for a god, must sacrifice calves and rams, and bullocks unto the true God: He that consecrated a day to the Idol, is himself consecrated to him which was dishonoured by the Idol. The grossest of all sins cannot prejudice the calling of GOD; Yea, as the light is best seen in darkness, the mercy of God is most magnified in our unworthiness.  
What a difference God puts between persons, and sins! While so many thousand Israelites were slain, that had stomachfully desired the Idol; Aaron that in weakness condescended, is both pardoned the fact, and afterwards laden with honour from God. Let no man take heart to sin from mercy: He that can purpose to sin upon the knowledge of God's mercy in the remission of infirmities, presumes, and makes himself a wilful offender. It is no comfort to the wilful, that there is remission to the weak and penitent.  
The earrings are plucked off: Egyptian jewels are fit for an idolatrous use. This very gold was contagious. It had been better the Israelites had never 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 devotion? The riches, and pride of their outward habit are they willing to part with, to their molten god; as glad to have their ears bare, that they might fill their eyes. No gold is too dear for their Idol; each man is content to spoil his wives and children of that whereof they spoilt the Egyptians.  
Where are those worldlings, that cannot abide to be at any cost for their religion; which could be content to do GOD chargelesse service? These very Israelites that were ready to give gold, not out of their purses, but from their very ears, to mis-devotion, shall once condemn them. O sacrilege succeeding to superstition! Of old they were ready to give gold to the false service of God; we to take away gold from the true: How do we see men prodigal to their lusts and ambitions, and we hate not to be niggards to God?  
This gold is now grown to a Calf; Let no man think that form came forth casually, out of the melted earrings. 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 up in their eyes. Still doth Egypt hurt them: Servitude was the least evil, that Israel receives from Egypt; for that sent them still to the true God, but this Idolatrous example led them to a false. The very sight of evil is dangerous: and it is hard for the heart not to run into those sins to which the eye and ear is enured: Not out of love, but custom, we fall into some offences.  
The Israelites wrought so long in the furnaces of the Egyptians brick, that they have brought forth a molten Calf. The black Calf with the white spots, which they saw worshipped in Egypt, hath stolen their hearts: And they, which before would have been at the Egyptian flesh-pots, would now be at their devotions. How many have fallen into a fashion of swearing, scoffing, drinking, out of the usual practice of others; as those that live in an ill air are infected with diseases! A man may pass through Aethiopia unchanged: but he cannot dwell there, and not be discoloured.  
Their sin was bad enough, let not our uncharitableness make it worse: No man may think they have so put off humanity, and sense, with their religion, as to think that Calf, a God; or that this Idol which they saw yesterday made, did bring them out of Egypt, three months ago. This were to make them more beasts than that Calf, which this image represented: Or if they should have been so insensate, can we think that Aaron could be thus desperately mad? The image, and the holiday were both, to one Deity: Tomorrow is the holiday of the Lord your God. It was the true God they meant to worship in the Calf: and yet at best, this Idolatry is shameful. It is no marvel if this foul sin seek pretences; yet no excuse can hide the shame of such a face. God's jealousy is not stirred only by the rivality of a false God, but of a false worship: Nothing is more dangerous then to mint God's services in our own brain.  
God sends down Moses to remedy this sin. He could as easily have prevented, as redressed it. He knew, ere Moses came up, what Israel would do, ere he came down: like as he knew, the two Tables would be broken, ere he gave them. God most wisely permits, and ordinates' sin to his own ends, without our excuse: And though he could easily by his own hands remedy evils; yet he will do it, by means, both ordinary, and subordinate. It is not for us to look for an immediate redress from GOD, when we have a Moses, by whom it may be wrought: Since God himself expects this from man, why should man expect it from God?  
Now might Moses have found a time to have been even with Israel, for all their unthankfulness, and mutinous insurrections. Let me alone: I will consume them, and make thee a mighty Nation. Moses should not need to solicit God for revenge; God solicits him, in a sort, for leave to revenge: Who would look for such a word from god to man, Let me alone? As yet Moses had said nothing; Before he opens his mouth, God prevents his importunity; as foreseeing that holy violence, which the requests of Moses would offer to him. Moses stood trembling before the majesty of his Maker; & yet hears him say, Let me alones The mercy of our God, hath 〈◊〉 were obliged his power, to the faith of men: The fervent prayers of the faithful, hold the hands of the Almighty. As I find it said afterwards of Christ, that he could do no miracles there, because of their unbelief: So now I hear GOD (as if he could not do execution upon Israel because of Moseses faith) say, Let me alone that I may consume them.  
We all naturally affect propriety; and like our own so much better, as it is freer from partners. Every 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 have sounded to nature, I will consume them, and make of thee a mighty Nation. How many endeavour that (not without danger of curses and uproar) which was voluntarily tendered unto Moses! Whence are our depopulations, and enclosures, but for that men cannot abide either fellows, or neighbours? But how graciously doth Moses strive with GOD against his own preferment? If God had threatened, I will consume thee, and make of them a mighty Nation, I doubt whether he could have been more moved. The more a man can leave himself behind him, and aspire to a care of community, the more spiritual he is. Nothing makes a man so good a patriot, as religion.  
Oh the sweet disposition of Moses; fit for him that should be familiar with God he saw they could be content to be merry, and happy without him; he would not be happy without them. They had professed to have forgotten him: he slacks not to sue for them. He that will ever hope for good himself, must return good for evil unto others.  
Yet was it not Israel so much that Moses respected, as God in Israel. He was thrifty and jealous for his Maker; and would not have him lose the glory of his mighty deliverances; nor would abide a pretence for any Egyptian dog, to bark against the powerful work of God; Wherefore shall the Egyptians say? If Israel could have perished without dishonour to God, perhaps his hatred to their Idolatry would have overcome his natural love, and he had let God alone: Now so tender is he over the name of God, that he would rather have Israel scape with a sin, than God's glory should be blemished in the opinions of men, by a just judgement. He saw that the eyes and tongues of all the world were intent upon Israel; a people so miraculously fetched from Egypt, whom the Sea gave way too; whom heaven fed; whom the rock watered; whom the fire and cloud guarded, which heard the audible voice of God: He knew withal, how ready the world would be to misconstrue, and how the heathens would be ready to cast imputations of levity, or impotence upon GOD, and therefore says, What will the Egyptians say? Happy is that man, which can make God's glory the scope of all his actions, and desires; neither cares for his own welfare, nor fears the miseries of others, but with respect to God, in both. If God had not given Moses this care of his glory, he could not have had it: And now his goodness takes it so kindly, as if himself had received a favour from his creature; and for a reward of the grace he had wrought, promises not to do that, which he threatened.  
But what needs God to care for the speech of the Egyptians; men, infidels? And if they had been good, yet their censure should have been unjust. Shall God care for the tongues of men; the holy God, for the tongues of infidels? The very Israelites now they were from under the hands of Egypt, cared not for their words; and shall the GOD of heaven regard that which is not worth the regard of men? Their tongues could not walk against God, but from himself; and if it could have been the worse for him, would he have permitted it? But, O God, how dainty art thou of thine honour! that thou canst not endure the worst of men should have any colour to taint it. What do we men stand upon our justice, and innocence, with neglect of all unjust censures; when that infinite God, whom no censures can reach, will not abide, that the very Egyptians should falsely tax his power and mercy? Wise men must care not only to deserve well, but to hear well: and to wipe off, not only crimes, but censures.  
There was never so precious a monument, as the Tables written with Gods own hand. If we see but the stone which Jacob's head rested on; or, on which the foot of Christ did once tread; we look upon it with more than ordinary respect: With what eye should we have 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 up amongst our jewels; What place then should we have given to the hand-writing of the Almighty?  
That which he hath dictated to his servants the Prophets, challenges just honour from us; how doth that deserve veneration, which his own hand wrote immediately?  
Prophecies and evangelical discourses he hath written by others; never did he write any thing himself, but these Tables of the Law: neither did he ever speak any thing audibly to whole mankind, but it; The hand, the stone, the Law were all his. By how much more precious this record was, by so much was the fault greater, of defacing it. What King holds it less than rebellion to tear his writing, and blemish his seal?  
At the first, he engraved his image in the Table of man's heart; Adam blurred the image, but (through God's mercy) saved the Tablet. Now he writes his will in the Tables of stone, Moses breaks the Tables, and defaced the writing. If they had been given him for himself, the author, the matter, had deserved, that as they were written in stone, for permanency; So they should be kept for ever: and as they were everlasting in use, so they should be in preservation. Had they been written in clay, they could but have been broken: But now they were given for all Israel, for all mankind. He was but the messenger, not the owner. Howsoever therefore Israel had deserved by breaking this Covenant with GOD, to have this monument of God's Covenant with them, broken by the same hand that wrote it: Yet how durst Moses thus carelessly cast away the treasure of all the world; and by his hands undo that, which was with such cost and care, done by his Creator? How dared he fail the trust of that GOD, whose pledge he received with awe, and reverence? He that expostulated with God, to have Israel live and prosper, why would he deface the rule of their life, in the keeping whereof they should prosper? I see that forty days talk with God cannot bereave a man of passionate infirmity: He that was the meekest upon earth, in a sudden indignation abandons that, which in cold blood he would have held faster, than his life: He forgets the Law written, when he saw it broken; His zeal for GOD hath transported him from himself, and his duty to the charge of God: He more hates the golden Calf, wherein he saw engraven the Idolatry of Israel, than he honoured the Tables of stone, wherein God had engraven his commandments: and more longed to deface the Idol, than he cared to preserve the Tables. Yet that God, which so sharply revenged the breach of one Law, upon the Israelites, checks not Moses for breaking both the Tables of the Law. The Law of God is spiritual; the internal breach of one Law is so heinous, that in comparison of it God scarce counts the breaking of the outward Tables, a breach of the Law. The goodness of God winks at the errors of honest zeal; and so loves the strength of good affections, that it passeth over their infirmities: How highly God doth esteem a well governed zeal; when his mercy crowns it with all the faults?  
The Tables had not offended: the Calf had, and Israel in it. Moses takes revenge on both: He burns and stamps the Calf to powder, and gives it Israel to drink; that they might have it in their guts, in stead of their eyes: How he hasteth to destroy the Idol wherein they sinned? that, as an Idol is nothing, so it might be brought to nothing; and Atoms and dust is nearest to nothing: that in stead of going before Israel, it might pass through them; so as the next day they might find their God in their excrements; To the just shame of Israel, when they should see their new God cannot defend himself, from being either nothing, or worse.  
Who can but wonder to see a multitude of so many hundred thousands (when Moses came running down the ●ill) to turn their eyes from 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 novelty? In stead of building altars, & kindling fires to it, to kindle an hotter fire, then that, wherewith it was melted, to consume it; In stead of dancing before it, to abhor and deface it; in stead of singing, to weep before it? There was never a more stiffnecked people: Yet I do not hear any one man of them say; He is but one man; We are many; how easily may we destroy him, rather than he our god? If his brother durst not resist our motion in making it: Why will we suffer him to dare resist the keeping of it? It is our act; and we will maintain it. Here was none of this; but an humble obeisance to the basest and bloodiest revenge that Moses shall impose. God hath set such an impression of Majesty in the face of lawful authority, that wickedness is confounded in itself to behold it. If from hence visible powers were not more feared than the invisible God, the world would be overrun with outrage. Sin hath such a guiltiness in itself, that when it is seasonably checked, it pulls in his head, and seeks rather an hiding place, than a fort.  
The Idol is not capable of a further revenge: It is not enough, unless the Idolaters smart: The gold was good, if the Israelites had not been evil: So great a sin cannot be expiated without blood. Behold, that meek spirit, which in his plea with GOD would rather perish himself, than Israel should perish, arms the Levites against their brethren, and rejoices to see thousands of the Israelites bleed, and blesses their executioners.  
It was the mercy of Moses that made him cruel: He had been cruel to all, if some had not found him cruel. They are merciless hands which are not sometimes imbrued in blood: There is no less charity than justice in punishing sinners with death; GOD delights no less in a kill mercy, then in a pitiful justice: Some tender hearts would be ready to censure the rigour of Moses. Might not Israel have repent & lived? Or, if they must die, must their brethren's hand be upon them? Or if their throats must be cut by their brethren, shall it be done in the very heat of their sin? But they must learn a difference betwixt pity, and fondness; mercy, and unjustice. Moses, had an heart as soft as theirs, but more hot; as pitiful, but wiser. He was a good Physician, and saw that Israel could not live, unless he bled: he therefore le's out this corrupt blood, to save the whole body. There cannot be a better sacrifice to God, than the blood of malefactors: and this first sacrifice so pleased GOD in the hands of the Levites, that he would have none but them, sacrifice to him for ever. The blood of the Idolatrous Israelites cleared that tribe from the blood of the innocent Sichemites.  
The end of the fist Book.   

Contemplations. THE sixth BOOK. 

The veil 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 Paul's Churchyard, at the sign of the Bullhead. 1614   

TO THE RIGHT HONOURABLE, THOMAS LORD VISCOUNT FENTON, Captain of the Royal Guard; one of his majesties most Honourable Privy Counsellors; One of the happy rescuers of the dear life of our gracious Sovereign LORD; A worthy pattern of all true Honour: I. H. Dedicates this part of his Meditations, and wisheth all increase of Grace and Happiness. (⸪)   

CONTEMPLATIONS. THE sixth BOOK.  
The Veil of Moses.  
IT is a wonder, that neither Moses nor any Israelite gathered up the shivers of the former Tables: Every sheared of that stone, and every letter of that writing had been a relic worth laying up: but he well saw how headlong the people were to superstition; and how unsafe it were, to feed that disposition in them.  
The same zeal that burned the Calf to ashes, concealed the ruins of this Monument: Holy things besides their use, challenge no further respect. The breaking of the Tables did as good as blot out all the writing: and the writing defaced, left no virtue in the stone, no reverence to it.  
If GOD had not been friends with Israel, he had not renewed his Law. As the Israelites were wilfully blind if they did not see Gods' anger in the Tables broken: so could they not but hold it a good sign of grace that GOD gave them his Testimonies. There was nothing wherein Israel outstripped all the rest of the world more, then in this privilege; the pledge of his covenant, the Law written with Gods' own hand. Oh what a favour than is it, where GOD bestows his Gospel upon any Nation? That was but a kill letter: this is the power of God to salvation.  
Never is GOD throughlie displeased with any people, where that continues. For, like as those which purposed love, when they fall off, call for their tokens back again: So when GOD begins once perfectly to mislike, the first thing he withdraws, is his Gospel.  
Israel recovers this favour, but with an abatement; Hew thee two Tables. God made the first Tables: The matter, the form, was his; now, Moses must hew the next: As God created the first man after his own image; but that once defaced, Adam begat Cain after his own: Or as the first Temple razed, a second was built; yet so far short, that the Israelites wept at the sight of it, The first works of God, are still the purest: those that he secondarily works by us, decline in their perfection. It was reason, that though God had forgiven Israel, they should still find, they had sinned. They might see the footsteps of displeasure, in the differences of the agent. When GOD had told Moses before, I will not go before Israel, but my Angel shall lead them; Moses so noted the difference, that he rested not, till God himself undertook their conduct: So might the Israelites have noted some remainders of offence, whiles in stead of that which his own hand did formerly make, he saith now, Hew thee; And yet these second Tables are kept reverently in the Ark, when the other lay mouldered in shivers upon Sinai; Like as the repaired image of God in our regeneration is preserved, perfected, and laid up at last, safe in heaven; whereas the first image of our created innocence, is quite defaced: So the second Temple had the glory of Christ's exhibition, though meaner in frame. The merciful respects of God are not tied to glorious outsides; or the inward worthiness of things, or persons: He hath chosen the weak and simple to confound the wise, and mighty.  
Yet God did this work by Moses; Moses heawed, and God wrote: Our true Moses repairs that Law of GOD which we in our nature had broken; He revives it for us, and it is accepted of GOD no less than if the first characters of his Law had been still entire. We can give nothing but the Table: it is GOD that must write in it. Our hearts are but a bare-board, till GOD by his finger engrave his Law in them; Yea, Lord, we are a rough quarry; hew thou us out, and square us fit for thee, to write upon.  
Well may we marvel, to see Moses, after this oversight, admitted to this charge again: Who of us would not have said, Your care indeed deserves trust; you did so carefully keep the first Tables, that it would do well to trust you with such another burden.  
It was good for Moses, that he had to do with GOD, not with men: The GOD of mercy will not impute the slips of our infirmity, to the prejudice of our faithfulness. He that after the misse-answere of the one talon, would not trust the evil servant with a second, because he saw a wilful neglect; will trust Moses with his second Law, because he saw fidelity in the worst error of his zeal. Our charity must learn, as to forgive, so to believe where we have been deceived: Not that we should wilfully beguile ourselves in an unjust credulity, but that we should search diligently into the disposition of persons, and grounds of their actions; perhaps none may be so sure, as they that have once disappointed us. Yea Moses broke the first; therefore he must hew the second: If GOD had broken them, he would have repaired them; The amends must be where the fault was. Both GOD, and his Church look for a satisfaction, in that wherein we have offended.  
It was not long since Moses his former fast of forty days: When he then came down from the hill, his first question was not for meat: and now going up again to Sinai, he takes not any repast with him: That GOD which sent the quails to the host of Israel, and Manna from heaven, could have fed him with dainties: He goes up confidently in a secure trust of Gods' provision. There is no life to that of faith; Man lives not by bread only: The vision of GOD did not only sat, but feast him. What a blessed satiety shall there be, when we shall see him as he is; and he shall be all in all to us; since this very frail mortality of Moses▪ was sustained, and comforted, but with representations of his presence.  
I see Moses the receiver of the Law, Elias the restorer of the Law, CHRIST the fulfiller of the old Law, and author of the new, all fasting forty days: and these three great fasters I find together glorious in Mount Tabor. Abstinence merits not; For Religion consists not in the belly, either full or empty: what are meats, or drinks to the kingdom of God, which is like himself, spiritual? But it prepares best for good duties. Full bellies are fitter for rest: not the body, so much as the soul, is more active with emptiness; Hence solemn prayer takes ever fasting to attend it, and so much the rather speeds in heaven, when it is so accompanied. It is good so to diet the body, that the soul may be fattened.  
When Moses came down before, his eyes sparkled with anger; and his face was beth interchangeably pale, and red with indignation: now it is bright with glory. Before, there were the flames of fury in it; now the beams of Majesty. Moses had before spoken with GOD; why did not his face shine before? I cannot lay the cause upon the inward trouble of his passions, for this brightness was external. Whither shall we impute it but to his more entireness with God?  
The more familiar acquaintance we have with GOD, the more do we partake of him. He that passes by the fire, may have some gleams of heat: but he that stands by it hath his colour changed. It is not possible a man should have any long conference with GOD, and be no whit affected. We are strangers from GOD, it is no wonder if our faces be earthly; but he that sets himself apart to GOD, shall find a kind of majesty, and awful respect put upon 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 conversing with GOD forty days in Sinai; What shall our glory be, when clothed with incorruptible bodies we shall converse with him for ever, in the highest heaven?  
Now his face only shone: afterwards the three disciples saw all his body shining. The nature of a glorified body, the clearer vision, the immediate presence of that fountain of glory, challenge a far greater resplendence to our faces, than his. O GOD, we are content that our faces be blemished awhile with contempt, and blubbered with tears; how can we but shine with Moses, when we shall see thee more than Moses?  
The brightness of Moseses face reflected not upon his own eyes: He shone bright and knew not of it: He saw God's face glorious, he did not think others had so seen his. How many have excellent graces, and perceive them not? Our own sense is an ill judge of Gods' favours to us; Those that stand by, can convince us in that which we deny to ourselves. here below, it is enough, if we can shine in the eyes of others; above, we shall shine, and know it. At this instant, Moses sees himself shine: then, he needed not. GOD meant not that he should more esteem himself, but that he should be more honoured of the Israelites: That other glory shall be for our own happiness, and therefore requires our knowledge.  
They that did but stand still, to see anger in his face; ran away to see glory in it: Before, they had desired that God would not speak to them any more but by Moses; and now that GOD doth but look upon them in Moses, they are afraid; and yet there was not more difference betwixt the voices, than the faces of GOD and Moses. This should have drawn Israel to Moses so much the more, to have seen this impression of Divinity in his face.  
That which should have comforted, affrights them: Yea Aaron himself, that before went up into the mount to see and speak with God, now is afraid to see him that had seen GOD: Such a fear there is in guiltiness, such confidence in innocency. When the soul is once cleared from sin, it shall run to that glory, with joy, the least glimpse whereof now appals it, and sends it away in terror. How could the Israelites now choose but think; How shall we abide to look GOD in the face, since our eyes are dazzled with the face of Moses? And well may we still argue, If the image of GOD, which he hath set in the fleshy forehead of authority daunt us; how shall we stand before the dreadful tribunal of heaven?  
Moses marvels to see Israel run away from their guide, as from their enemy; and looks back to see if he could discern any new cause of fear; & not conceiving how his mild face could affray them, calls them to stay, and retire. Oh my people, whom do you flee? It is for your sakes, that I ascended, stayed, came down: Behold, here are no armed Levites to strike you, no Amalekites, no Egyptians to pursue you, no fires and thunders to dismay you. I have not that rod of GOD in my hand, which you have seen to command the Elements: or if I had; so far am I from purposing any rigour against you, that I now lately have appeased God towards you; and lo, here the pledges of his reconciliation. God sends me to you for good; & do you run from your best friend? Whither will ye go from me; or without me? Stay, and hear the charge of that God, from whom ye cannot flee.  
They perceive his voice the same, though his face were changed, and are persuaded to stay, and return and hear him, whom they dare not see; and now after many doubtful paces approaching nearer, dare tell him he was grown too glorious.  
Good Moses, finding that they durst not look upon the sun of his face, clouds it with a veil: Choosing rather to hide the work of God in him, then to want opportunity of revealing Gods' will, to his people: I do not hear him stand upon terms of reputation; If there be glory in my face, God put it there; he would not have placed it so conspicuously, if he had meant it should be hid: Hide ye your faces rather, which are blemished with your sin; and look not that I should wrong God and myself, to seem less happy, in favour of your weakness. But without all self-respects, he modestly hides his glorified face; and cares not their eyes should pierce so far, as to his skin, on condition, that his words may pierce into their ears. It is good for a man sometimes to hide his graces; Some talents are best improved by being laid up: Moses had more glory by his veil, then by his face. Christian modesty teaches a wise man, not to expose himself to the fairest show, and to live at the utmost pitch of his strength.  
There is many a rich stone laid up in the bowels of earth; many a fair pearl laid up in the bosom of the Sea, that never was seen, nor never shall be. There is many a goodly star, which because of height comes not within our account: How did out true Moses with the veil of his flesh, hide the glory of his Deity, and put on vileness, besides the laying aside of Majesty; and shut up his great and Divine Miracles, with, See you tell no man. How far are those spirits from this, which care only to be seen; and wish only to dazzle others eyes with admiration, not caring for unknown riches? But those yet more, which desire to seem above themselves, whether in parts, or graces; whose veil is fairer than their skin. Modest faces shall shine through their veils, when the vainglorious shall bewray their shame, through their covering.  
That GOD, which gave his Law in smoke, delivered it again, through the veil of Moses. Israel could not look to the end of that, which should be abolished; for the same cause had GOD a veil upon his own face, which hid his presence in the holy of holies. Now as the veil of GOD did rend, when he said, It is finished; so the veil of Moses was then pulled off: We clearly see Christ, the end of the Law; Our joshua that succeeded Moses, speaks to us barefaced: what a shame is it there should be a veil upon our hearts, when there is none on his face?  
When Moses went to speak with GOD, he pulled off his veil; It was good reason he should present to GOD, that face which he had made: There had been more need of his veil, to hide the glorious face of GOD from him, then to hide his from GOD: but his faith and thankfulness, serve for both these uses. Hypocrites are contrary to Moses; he showed his worst to men, his best to GOD; they show their best to men, their worst to GOD: but GOD sees both their veil, and their face; & I know not, whether he more hates their veil of dissimulation, or their face of wickedness.   

Nadab and Abihu.  
THat GOD, which showed himself to men in fire, when he delivered his Law; would have men present their sacrifices to him in fire; And this fire he would have his own: that there might be a just circulation in this creature; as the water sends up those vapours, which it receives, down again in rain. Hereupon it was, that fire came down from God, unto the altar: That as the charge of the sacrifice was delivered in fire and smoke; so God might signify the acceptation of it, in the like fashion wherein it was commanded. The Baalites might lay ready their bullock upon the wood, and water in their trench: but they might sooner fetch the blood out of their bodies, and destroy themselves, than one flash out of heaven to consume the sacrifice. That devil, which can fetch down fire from heaven, either maliciously, or to no purpose; (although he abound with fire; and did as fervently desire this fire in emulation to God, as ever he desired mitigation of his own) yet now, he could no more kindle a fire for the Idolatrous sacrifice, then quench the flames of his own torment. Herein God approves himself only worthy to be sacrificed unto, that he creates the fire for his own service; whereas the impotent Idols of the heathen, must fetch fire from their neighbour's kitchen; and themselves 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 fetched from a common hearth, could never have acknowledged what relation the sacrifice had to GOD; had never perceived that God took notice of the sacrifice: but now they see the fire coming out, from the presence of God, they are convinced 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 less approve our evangelical sacrifices, than theirs under the law; But as our sacrifices are spiritual, so are the signs of his acceptation; Faith is our guide, as sense was theirs. Yea even still, doth God testify his approbation by sensible evidences: when by a lively faith, and fervent zeal, our hearts are consecrated to GOD, then doth his heavenly fire come down upon our sacrifices; Then are they holy, living, acceptable. This flame, that GOD kindled, was not as some momentany bonfire, for a sudden, and short Triumph, nor as a domestical fire, to go out with the day; but is given for a perpetuity, & neither must die, nor be quenched. God, as he is himself, eternal; so he loves permanency, & constancy of grace in us: If we be but a flash and away, God regards us not; all promises are to perseverance. Sure, it is but an elementary fire, that goes out; that which is celestial, continues: it was but some presumptuous heat in us, that decays upon every occasion.  
But he that miraculously sent down this fire, at first, will not renew the miracle every day, by a like supply; it began immediately from God, it must be nourished by means. Fuel must maintain that fire, which came from heaven; God will not work miracles every day: if he have kindled his spirit in us, we may not expect he shall every day begin again; we have the fuel of the word and sacraments, prayers, & meditations, which must keep it in for ever. It is from God that these helps can nourish his graces in us; like as every flame of our material fire, hath a concourse of providence; but we may not expect new infusions: rather know, that God expects of us an improvement of those habitual graces we have received.  
Whiles the people with fear and joy see God lighting his own fire, fire from heaven, the two sons of Aaron, in a careless presumption, will be serving him with a common flame; As if he might not have leave to choose the forms of his own worship. If this had been done some ages after, when the memory of the original of this heavenly fire had been worn out, it might have been excused with ignorance: but now, when God had newly sent his fire from above, newly commanded the continuance of it; either to let it go out, or whiles it still flamed, to fetch profane coals to God's altar, could savour of no less than presumption, and sacrilege: when we bring zeal without knowledge, misconceits of faith, carnal affections, the devices of our will-worship, superstitious devotions into God's service; we bring common fire to his altar; these flames were never of his kindling; He hates both altar, fire, priest & sacrifice. And now behold; the same fire which consumed the sacrifice before, consumes the sacrificers. It was the sign of his acceptation in consuming the beast; but whiles it destroyed men, the fearful sign of his displeasure. By the same means can GOD bewray both love, & hatred. We would have pleaded for Nadab and Abthu; They are but young men, the sons of Aaron, not yet warm in their function; let both age, & blood, and inexperience excuse them, as yet. No pretences, no privileges can bear off a sin with God: Men think either to patronize, or mitigate evils, by their feigned reasons. That no man may hope the plea either of birth, or of youth, or of the first commission of evil, may challenge pardon. I see here young men, sons of the Ruler of Israel, for the first offence struck dead.  
Yea, this made God the more to stomach, and the rather to revenge this impiety, because the sons of Aaron did it. God had both pardoned & graced their father, he had honoured them; of the thousands of Israel, culling them out for his altar: and now, as their father set up a false God, so they bring false fire unto the true God. If the sons of Infidels live godlesly, they do their kind; their punishment shall be (though just) yet less: but if the children of religious parents, after all Christian nurture, shall shame their Education, GOD takes it more heinously, and revenges it more sharply. The more bonds of duty, the more plagues of neglect.  
If from the agents, we look to the act itself; set aside the original descent, & what difference was there betwixt these fires? Both looked alike, heated alike, ascended alike, consumed alike: Both were fed with the same material wood, both vanished into smoke; There was no difference, but in the commandment of God. If God had enjoined ordinary fire, they had sinned to look for celestial; now he commanded only the fire which he sent: they sinned in sending up incense, in that fire, which he commanded not. It is a dangerous thing in the service of God to decline from his own institutions; we have to do with a power which is wise to prescribe his own worship, just to require what he hath prescribed, powerful to revenge that which he hath not required.  
If God had struck them with some leprosy in their forehead, as he did their Aunt Miriam, soon after, or with some palsy, or linger consumption, the punishment had been grievous: but he, whose judgements are ever just, sometimes secret, saw fire the fittest revenge, for a sin of fire; his own fire, fittest to punish strange fire; A sudden judgement, fit for a present, and exemplary sin; He saw, that if he had winked at this, his service had been exposed to profanation. It is wisdom in Governors to take sin at the first bound; and so to revenge it, that their punishments may be preventions. Speed of death, is not always a judgement; suddenness, as it is ever justly suspicable, so then certainly argues anger, when it finds us in an act of sin. leisure of repentance is an argument of favour: when God gives a man law, it implies that he would not have judgement surprise him.  
Doubtless Aaron looked somewhat heavily on this sad spectacle; It could not but appall him, to see his two sons dead before him, dead in displeasure, dead suddenly, dead by the immediate hand of God. And now he could repent him of his new honour, to see it succeed so ill, with the sons of his loins; neither could he choose, but see himself stricken in them. But his brother Moses, that had learned not to know either nephews, or brother, when they stood in his way to God, wisely turned his eyes from the dead carcases of his sons, to his respect of the living GOD; My Brother, this event is fearful, but just; These were thy sons, but they sinned; it was not for GOD, it is not for thee, to look so much who they were, as what they did. It was their honour and thine, that they were chosen to minister before the Lord: He that called them, justly required their sanctification, and obedience. If they have profaned God, and themselves; can thy natural affection so miscarry thee, that thou couldst wish their impunity, with the blemish of thy Maker? Our sons are not ours, if they disobey our Father: to pity their misery, is to partake of their sin; If thou grudge at their judgement, take heed lest the same fire of GOD come forth upon this strange fire of nature. Show now whether thou more lovest GOD, or thy sons; Show whether thou be a better father, or a son.  
Aaron, weighing these things, holds his peace, not out of an amazement, or sullenness, but out of patient and humble submission; and seeing God's pleasure, & their desert, is content to forget, that he had sons. He might have had a silent tongue, and a clamorous heart; There is no voice louder in the ears of GOD, than a a speechless repining of the soul. Heat is more intended with keeping in; but Aaron's silence was no less inward: He knew how little he should get by brawling with God. If he breathed out discontentment, he saw GOD could speak fire to him again; And therefore he quietly submits to the will of God; and held his peace, because the Lord had done it. There is no greater proof of grace, then to smart patiently; & humbly and contentedly to rest the heart in the justice, & wisdom of Gods proceeding; and to be so far from chiding, that we dispute not. Nature is froward; and though she well knows we meddle not with our match, when we strive with our Maker, yet she pricks us forward to this idle quarrel; and bids us with jobs wife, Curse and die. If God either chide, or smite, (as servants are charged to their Masters) we may not answer again; when God's hand is on our back, our hand must be on our mouth: else, as mothers do their children, God shall whip us so much the more for crying.  
It is hard for a slander by, in this case to distinguish betwixt hard-hartednes, and piety. There Aaron sees his sons lie; he may neither put his hand to them, to bury them, nor shed a tear for their death. Never parent can have juster cause of mourning, then to see his sons dead in their sin; if prepared, and penitent, yet who can but sorrow for their end: but to part with children, to the danger of a second death, is worthy of more than tears. Yet Aaron must learn so far to deny nature, that he must more magnify the justice of GOD, then lament the judgement. Those whom GOD hath called to his immediate service, must know that he will not allow them the common passions, and cares of others. Nothing is more natural than sorrow for the death of our own: if ever grief be seasonable, it becomes a funeral. And if Nadab & Abihu had died in their beds, this favour had been allowed them, the sorrow of their father and brethren: for when GOD forbids solemn mourning to his Priests, over the dead, he excepts the cases of this nearness of blood. Now all Israel may mourn for these two; only the father and brethren may not. God is jealous, lest their sorrow should seem to countenance the sin, which he had punished: even the fearfullest acts of GOD must be applauded by the heaviest hearts of the faithful.  
That which the father & brother may not do, the cousins are commanded: Dead carcases are not for the presence of GOD; His justice was shown sufficiently in killing them: They are now fit for the grave, not the sanctuary: Neither are they carried out naked, but in their coats. It was an unusual sight for Israel to see a linen Ephod upon the beer; The judgement was so much more remarkable, because they had the badge of their calling upon their backs. Nothing is either more pleasing unto God, or more commodious to men, then that when he hath executed judgement, it should be seen and wondered at; for therefore he strikes some, that he may warn all.   

Aaron and Miriam.  
THe Israelites are stayed seven days in the station of Hazzeroth, for the punishment of Miriam. The sins of the Governors are a just stop to the people; all of them smart in one; all must stay the leisure of Miriams' recovery. Whosoever seeks the Land of Promise, shall find many lets; Amalek, Og, Sehon, & the Kings of Canaan meet with Israel: these resisted, but hindered not their passage; their sins only stay them from removing. Afflictions are not crosses to us, in the way to heaven, in comparison to our sins.  
What is this I see? Is not this Aaron, that was brother in nature, and by office joint-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 climbed up the hill of Sinai, with Moses? Is not this Aaron, whom the mouth and hand of Moses consecrated an high Priest unto GOD? Is not this Miriam, the elder sister of Moses? Is not this Miriam, that led the triumph of the women, & sung gloriously to the Lord? Is not this Miriam, which laid her brother Moses in the Reeds, and fetched her Mother to be his Nurse? Both, Prophets of GOD; both, the flesh and blood of Moses: And doth this Aaron repine at the honour of him, which gave himself that honour, and saved his life? Doth this Miriam repine at the prosperity of him whose life she saved? Who would not have thought, this should have been their glory, to have seen the glory of their own Brother? What could have been a greater comfort to Miriam, then to think; How happily▪ doth he now sit at the stain of Israel, whom I saved from perishing in aboat of bulrushes! It is to me, that Israel owes this commander; But now envy hath so blinded their eyes, that they can neither see this privilege of nature, nor the honour of God's choice. Miriam and Aaron, are in mutiny against Moses. Who is so holy that sins not? what sin is so unnatural, that the best can avoid without God? But what weakness soever may plead for Miriam, who can but grieve to see Aaron at the end of so many sins? Of late, I saw him carving the molten Image, and consecrating an altar to a false GOD: now I see him seconding an unkind mutiny against his brother: Both sins find him accessary, neither principal. It was not in the power of the legal priesthood to perform, or promise innocency to her ministers: It was necessary we should have another high Priest, which could not be tainted. That King of righteousness, was of another order; He being without sin, hath fully satisfied for the sins of men. Whom can it now offend, to see the blemishes of the evangelical priesthood, when Gods first high priest is thus miscarried?  
Who can look for love & prosperity at once, when holy, and meek Moses finds enmity in his own flesh & blood? Rather than we shall want, A man's enemies shall be those of his own house. Authority cannot fail of opposition, if it be never so mildly swayed: that common makebate will rather raise it out of our own bosom; To do well, and hear ill, is princely.  
The Midianitish wife of Moses, cost him dear. Before, she hazarded his life; now, the favour of his people: Unequal matches are seldom prosperous. Although now, this scandal was only taken: Envy was not wife enough to choose a ground of the quarrel. Whether some secret & emulatorie brawls passed between Zipporah and Miriam, (as many times these sparks of private brawls, grow into a perilous & common flame) or whether now that jethro & his family was joined with Israel, there were surmises of transporting the government to strangers; or whether this unfit choice of Moses, is now raised up to disparaged God's gifts in him; Even in sight, the exceptions were frivolous: Emulation is curious; and out of the best person, or act, will raise something to cavil at.  
Seditions do not ever look the same way they move; 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 have drawn his vail, which of them durst look on his face? Which of them had fasted twice 40. days? Which of them ascended up to the roppe of Sinai, and was hid with smoke, and fire? Which of them received the Law twice in two several tables, from Gods own hand? And yet they dare say, Hath God spoken only 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 equal in dignity, equal in administration. According to her name, Miriam would be exalted. And yet how unfit were they? One, a woman, whom her sex debarred from rule; the other a Priest, whom his office sequestered from earthly government. Self-love makes men unreasonable, and teaches them to turn the glass, to see themselves bigger, others less than they are. It is an hard thing for a man, willingly and gladly to see his equals lifted over his head, in worth and opinion. Nothing will more try a man's grace, than 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 lest of all those which are offered to Princes: He that made the ear, needs no intelligence of our tongues. We have to do with a GOD, that is light of hearing; we cannot whisper any evil so secretly, that he should not cry out of noise; and what need we any further evidence, when our judge is our witness?  
Without any delation of Moses, GOD hears, and challenges them. Because he was meek, therefore he complained not: Because he was meek, & complained not, therefore the Lord struck in for him, the more. The less a man strives for himself, the more is GOD his Champion. It is the honour of great persons, to undertake the patronage of their clients: How much more will GOD revenge his Elect, which cry to him, day and night? He that said, I seek not mine own glory, adds, But there is one that seeks it, and judges. GOD takes his part ever, that fights not for himself.  
No man could have given more proofs of his courage, than Moses. He slew the Egyptian; He confronted Pharaoh in his own Court; He beat the Midianite Shepherds; He feared not the troops of Egypt; He durst look GOD in the face, amiddst all the terrors of Sinai: and yet that Spirit, which made, and knew his heart▪ says, He was the mildest man upon earth. Mildness and Fortitude may well lodge together in one breast; to correct the misconceits of those men, that think none valiant, but those that are fierce, and cruel.  
No sooner is the word out of Miriams' mouth, than the word of God's reproof meets it; How he bestirs him, and will be at once seen and heard, when the name of Moses is in question! Moses was zealously careful for God's glory, & now God is zealous for his. The remunerations of the almighty, are infinitely gracious; He cannot want honour, and patronage, that seeks the honour of his Maker. The ready way to true glory, is goodness.  
GOD might have spoken so loud, that heaven & earth should have heard it; so as they should not have needed to come forth for audience: but now, he calls them out to the bar, that they may be seen to hear. It did not content him, to chide them within doors; the shame of their fault had been less in a private rebuke: but the scandal of their repining was public. Where the sin is not afraid of the light, God loves not the reproof should be smothered.  
They had depressed Moses, GOD advaunces him; They had equalled themselves to Moses, God prefers him to them. Their plea was, that God had spoken by them, as well as Moses: God's reply is, That he hath in a more entire fashion spoken to Moses, then them. GOD spoke to the best of them, but either in their dream, sleeping; or in vision, waking. But to Moses, he spoke with more inward illumination; with more lively representation: To others, as a stranger; to Moses, as a friend. GOD had never so much magnified Moses to them, but for their envy. We cannot devise to pleasure God's servants, so much as by despighting them.  
God was angry when he chode them, but more angry when he departed. The withdrawing of his presence, is the presence of his wrath. Whiles he stays to reprove, there is favour in his displeasure; but when he leaves either man, or Church, there is no hope, but of vengeance. The final absence of GOD, is hell itself. When he forsakes us (though for a time) it is an introduction to his utmost judgement. It was time to look for a judgement, when God departed: so soon as he is gone from the eyes of Miriam, the leprosy appears in her face: her foul tongue is punished with a foul face. Since she would acknowledge no difference betwixt herself, and her brother Moses, every Israelite now sees his face glorious, hers leprous. Deformity is a fit cure of Pride. Because the venom of her tongue, would have eaten into the reputation of her brother, therefore a poisonous infection eats into her flesh. Now both Moses, and Miriam, need to wear a veil: the one to hide his glory; the other, her deformity. That Midianite, Zipporah, whom she scorned, was beautiful in respect of her.  
Miriam was stricken, Aaron escaped: both sinned; his priesthood could not rescue him; the greatness of his dignity, did but add to the heinousness of his sin: his repentance freed him; Alas, my Lord, I beseech thee, lay not this sin upon us, which we have foolishly committed. I wonder not to see Aaron free, while I see him penitent; This very confession saved him before, from bleeding for Idolatry, which now preserves him from leprosy, for his envious repining. The universal antidote for all the judgements of God, is our humble repentance.  
Yea, his sad deprecation prevailed, both to to clear himself and recover Miriam; The brother sues for himself and his sister, to that brother, whom they both emulated, for pardon from himself, and that God which was offended in him. Where now is that equality which was pretended? Behold he that so lately made his brother his fellow, now makes him, his God: Lay not this sin upon us; Let her not be as one dead: As if Moses had imposed this plague, and could remove it. Never any opposed the servants of GOD, but one time or other they have been constrained to confess a superiority.  
Miriam would have wounded Moses with her tongue; Moses would heal her, with his O Lord heal 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 have revenged it, I have no reason to look on her, as a sister, who looked at me, as an adversary: But, as if her leprosy were his; He cries out for her cure. O admirable meekness of Moses! His people the jews rebelled against him; GOD proffers revenge; He would rather die, than they should perish: His Sister rebels against him; GOD works his revenge: He will not give GOD peace, till she be recured. Behold a worthy and noble pattern for us to follow. How far are they from this disposition, who are not only content GOD should revenge; but are ready to prevent Gods' revenge with their own?  
Gods' Love to Moses suffers him not to obtain presently his suit for Miriam; His good nature to his Sister, made him pray against himself. If the judgement had been at once inflicted, and removed, there had been no example of terror for others: God either denies or differs the grant of our requests, for our good; It were wide for us, if our suits should be ever heard. It was fit for all parts, Miriam should continue somewhile leprous. There is no policy in a sudden removal of just punishment: unless the rain so fall that it lie, and soak into the earth, it profits nothing. If the judgements of God should be only as passengers, and not sojourners at least, they would be no whit regarded.   

The Searchers of Canaan.  
I Can but wonder at the counsel of God; If the Israelites had gone on to Canaan, without inquiry, their confidence had possessed it: now they send to espy the Land, six hundred thousand of them never lived to see it: And yet I see GOD enjoining them to send; but enjoining it, upon their instance. Some things GOD allows, in judgement; Their importunity, and distrust extorted from God this occasion of their overthrow. That which the Lord moves unto, prospers; but that which we move him to, first, seldom succeed. What needed they doubt of the goodness of that Land, which God told them did flow with milk and honey? What needed they to doubt of obtaining that, which God promised to give? When we will send forth our senses to be our scouts in the matters of faith, and rather dare trust men, than God, we are worthy to be deceived.  
The basest sort of men are commonly held fit enough for intelligencers; but Moses, to make sure work, chooseth forth the best of Israel, such as were like to be most judicious in their inquiry; and most credible in their report. Those that ruled Israel at home, could best descry for them abroad; What should direct the body but the head? Men can judge but by appearance; It is for him only that sees the event, ere he appoint the means, not to be deceived. It had been better for Israel to have sent the offal of the multitude: By how less the credit of their persons is, by so much less is the danger of seducement. The error of the mighty is armed with authority, and in a sort commands assent; whether in good or evil, greatness hath ever a train to follow it at the heels.  
Forty days they spent in this search; and this cowardly unbelief in the search, shall cost them forty years delay of the fruition. Who can abide to see the rulers of Israel so basely timorous? They commend the Land, the fruit commends itself, and yet they plead difficulty: We be not able to go up. Their shoulders are laden with the grapes; and yet their hearts are overlaid with unbelief: It is an unworthy thing to plead hardness of achieving, where the benefit will more than requite the endeavour. Our Land of Promise is above; we know the fruit thereof is sweet and glorious; the passage difficult. The giantly sons of Anak (the powers of darkness) stand in our way: If we sit down and complain, we shall once know, that without shall be the fearful.  
See the idle pleas of distrust; We are not able: They are stronger. Could not God enable them? was he not stronger than their giants? Had he not promised to displace the Canaanites, to settle them in their stead? How much more easy is it for us to spy their weakness, then for them to espy the strength of their adversaries: When we measure our spiritual success by our own power, we are vanquished, before we fight: He that would overcome, must neither look upon his own arm, nor the arm of his enemy, but the mouth, and hand of him, that hath promised, and can perform. Who are we flesh and blood, with our breath in our nostrils, that we should fight with Principalities, powers, spiritual wickednesses in heavenly places? The match is too unequal; we are not like grasshoppers, to these giants; when we compare ourselves with them, how can we but despair? when we compare them with God, how can we be discouraged? He that hath brought us into this field, hath promised us victory. GOD knew their strength, ere he offered to commit us.  
Well might they have thought, Were not the Amalekites stronger than we? were not they armed, we naked? Did not the only hand of Moses, by lifting up, beat them down? were not the Egyptians no less our masters? Did not Death come running after us in their chariots? Did we not leave these buried in the sea, the other unburied in the Wilderness? Whence had the Anakims' their strength, but from him, that bids us go up against them? Why have the bodies of our forefathers taken possession of their Hebron, but for us? But now, their fear hath not left them so much reason as to compare their adversaries with others, but only with themselves: Doubtless these giants were mighty, but their fear hath stretched them out some cubits, beyond their stature. Distrust makes our dangers greater, and our helps less than they are, and forecasts ever worse, then shall be; and if evils be possible, it makes them certain.  
Amongst those twelve messengers, whom our second Moses sent through the Land of Promise, there was but one judas; But amongst those twelve, 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 society free from some corruption: so it is hard, if in a community of men, there be not some faithfulness.  
We shall wrong GOD, if we fear least good causes shall be quite forsaken; He knows how to serve himself of the best, if the fewest; And could as easily be attended with a multitude, if he did not seek his own glory, in unlikelihoods.  
joshua was silent, and wisely spared his tongue for a further advantage; Only Caleb spoke: I do not hear him say, Who am I to strive with a multitude? What can joshua and I do against ten rulers? It is better to sit still, then to rise & fall: But he resolves to swim against this stream, and will either draw friends to the truth, or enemies upon himself.  
True Christian fortitude teaches us not to regard the number, or quality of the opponents, but the equity of the cause; and cares not to stand alone, & challenge all comers: and if it could be opposed by as many worlds, as men, it may be overborne, but it cannot be daunted: Whereas popularity carries weak minds, and teaches them the safety of erring with a multitude.  
Caleb saw the giantly Anakims', and the walled cities, as well as the rest; and yet he says, Let us go up and possess it: As if it were no more, but to go, and see, and conquer. Faith is courageous, and makes nothing of those dangers, wherewith others are quailed.  
It is very material with what eyes we look upon all objects. Fear doth not more multiply evils, than faith diminisheth them; which is therefore bold, because either it sees not, or contemns that terror, which fear represents to the weak. There is none so valiant, as the believer.  
It had been happy for Israel, if Calebs' counsel had been as effectual, as good: But how easily have these rulers discouraged a fainthearted people? In stead of lifting up their ensigns, and marching towards Canaan; They sit them down, & lift up their voice, and cry; The rods of their Egyptian taskmaisters had never been so fit for them, as now, for crying. They had cause indeed to weep for the sin of their infidelity: but now they weep forfeare of those enemies they saw not. I fear if there had been ten Calebs to persuade, and but two faint spies to discourage them; those two cowards would have prevailed against those ten solicitors: How much more, now ten oppose, & but two encourage? An easy Rhetoric draws us to the worse part; yea it is hard not to run down the hill. The faction of evil is so much stronger in our nature, then that of Good, that every least motion prevails for the one; scarce any suit for the other.  
Now is Moses in danger of losing all the cost; and care, that ever he bestowed upon Israel: His people are already gone back to Egypt, in their hearts; and their bodies are returning. Oh ye rebellious Hebrews, where shall GOD have you at last? Did ever Moses promise to bring you to a fruitful Land, without inhabitants? To give you a rich country, without resistance? Are not the graves of Canaan as good, as those of Egypt? What can ye but die at the hands of the Anakims'? Can ye hope for less from the Egyptians? What madness is this, to wish to die for fear of death: Is there less hope from your enemies, that shall be, when ye go under strong, and expert leaders, then from the enemies that were, when ye shall return masterless? Can those cruel Egyptians so soon have forgotten the blood of their fathers, children, brothers, husbands, which perished in pursuing you? Had ye rather trust the mercy of known enemies, than the promise of a faithful GOD? Which way will ye return? Who shall divide the Sea for you? Who shall fetch you water out of the Rock? Or can ye hope that the Manna of of GOD will follow you, while ye run from him? Feeble minds, when they meet with crosses they looked not for, repent of their good beginnings, and wish any difficulty rather than that they find: How many have pulled back their foot from the narrow way, for the troubles of a good profession?  
It had been time for the Israelites to have fallen down on their faces, before Moses and Aaron, and to have said; Ye led us through the Sea; make way for us into Canaan; Those giants are strong, but not so strong, as the Rock of Rephidim; ye struck that, and it yielded; If they be tall, the pillar of GOD is higher than they: when we look on ourselves, we see cause of fear; but when we consider the miraculous power of you our leaders, we cannot but contemn those men of measures. Leave us not therefore, but go before us in your directions, go to GOD for us in your prayers. But now contrarily, Moses and Aaron fall on their faces to them; And sue to them, that they would be content to be conducted. Had they been suffered to depart, they had perished; Moses and his few had been victorious: And yet, as if he could not be happy without them, he falls on his face to them, that they would stay. We have never so much need to be importuned, as in those things, whose benefit should make us most importunate. The sweetness of Gods' Law, and our promised glory is such, as should draw all hearts after it; And yet if we did not sue to men (as for life) that they would be reconciled to GOD, and be saved, I doubt whether they would obtain; yea, it were well, if our suit were sufficient to prevail.  
Though Moses and Aaron entreat upon their faces, and joshua and Caleb persuade, and rend their garments, yet they move nothing: The obstinate multitude, grown more violent with opposing, is ready to return them stones, for their prayers. Such hath been ever the thanks of fidelity, and truth; Crossed wickedness proves desperate; and in stead of yielding, seeks for revenge. Nothing is so hateful to a resolute sinner, as good counsel: We are become enemies to the world, because we tell them truth.  
That GOD which was invisibly present, whiles they sinned; when they have sinned, shows himself glorious. They might have seen him before, that they should not sin; Now they cannot choose but see him, in the height of their sin. They saw before, the pillar of his ordinary presence: now they see him unusually terrible; that they may with shame and horror, confess him able to defend, able to revenge. The help of GOD▪ uses to show itself in extremity. He that can prevent evils, conceals his aid, till danger be ripe; And then, he is as fearful as before he seemed connivent.   

Corah's Conspiracy.  
THe tears of Israel were scarce dry, since the smart of their last mutiny, and now they begin another. The multitude is like a raging Sea; full of unquiet billows of discontentment; whereof one rises, in the fall of another. They saw God did but threaten, and therefore are they bold to sin: It was now high time, they should know what it is, for God to be angry. There was never such a revenge taken of Israel; never any, better deserved. When lesser warnings will not serve, God looks into his quiver for deadly arrows. In the mean time what a weary life did Moses lead, in these continual successions of conspiracies? What did he gain by this troublesome government, but danger and despite? Who but he would not have wished himself rather with the sheep of jethro, then with these wolves of Israel? But, as he durst not quit his hook, without the calling of God, so now he dare not his sceptre; except he be dismissed by him that called him, no troubles, no oppositions can drive him from his place: We are too weak, if we suffer men to chase us from that station, where God hath set us.  
I see the Levites, not long since, drawing their swords for GOD and Moses, against the rest of Israel; and that fact wins them, both praise and blessing: Now, they are the forwardest in the rebellion against Moses and Aaron, men of their own Tribe. There is no assurance of a man, for one act: whom one Sin cannot fasten upon, another may. Yea the same sin may find a repulse one while, from the same hand, which another time gives it entertainment: and that yeeldance loses the thank of all the former resistance. It is no praise to have done once well, unless we continue.  
Outward privileges of blood can avail nothing, against a particular calling of GOD: These Reubenites had the right of the natural primogeniture; yet do they vainly challenge pre-eminence, where GOD hath subjecteth them. If all civil honour flow from the King, how much more from the GOD of Kings? His hand exalts the poor, and casts down the mighty from their throne. The man that will be lifting up himself, in the pride of his heart, from under the foot of God, is justly trodden in the dust.  
Moses is the Prince of Israel; Aaron the Priest: Moses was mild; Aaron popular, yet both are conspired against: Their places are no less brothers, than their persons. Both are opposed at once; He that is a traitor to the Church, is a traitor to the King. Any superiority is a mark of Enuy. Had Moses, and Aaron been but fellows with the Israelites, none had been better beloved; their dispositions were such, as must needs have forced favour, from the indifferent: now they were advanced, their malice is not inferior to their honour. High towers must look for lightnings; we offer not to undermine but those walls, which we cannot scale. Nature in every man is both envious, and disdainful; & never loves to honour another, but where it may be an honour to itself.  
There cannot be conceived an honour less worth emulation, than this principality of Israel; A people that could give nothing; a people that had nothing, but in hope; a people whom their leader was fain to feed with bread, and water; which paid him no tribute, but of ill words; whose command was nothing but a burden: and yet this dignity was an eyesore to these Levites and these Rubenites; Ye take too much upon you, ye Sons of Levi.  
And this challenge (though thus unseasonable) hath drawn in, two hundred and fifty Captains of Israel. What wonder is it, that the ten rulers prevailed so much with the multitude to dissuade them from Canaan; when three traitors prevailed thus with 250. rulers, famous in the Congregation▪ and men of renown? One man may kindle such a fire, as all the world cannot quench: One plague-sore may infect a whole kingdom: The infection of evil is much worse than the act.  
It is not like, these leaders of Israel could err without followers: He is a mean man that draws not some Clients, after him. It hath been ever a dangerous policy of Satan, To assault the best: he knows that the multitude (as we say of Bees) will follow their master.  
Nothing can be more pleasing to the vulgar sort, then to hear their governors taxed, and themselves flattered. All the Congregation is holy; Every one of them; Wherefore lift ye up yourselves? Every word is a falsehood. For Moses dejected himself (Who am I?) GOD lifted him up, over Israel: And so was Israel holy, as Moses was ambitious. What holiness was there in so much infidelity, fear, Idolatry, mutiny, disobedience? What could make them unclean, if this were holiness? They had scarce wiped their mouths, or washed their hands, since their last obstinacy: and yet these pickthanks, say, All Israel is holy.  
I would never desire a better proof of a false teacher, than flattery: True meaning need not uphold itself by soothing. There is nothing easier, then to persuade men well of themselves; when a man's self-love meets with another's flattery, it is an hy praise that will not be believed. It was more out of opposition, than belief, that these men plead the holiness of Israel. Violent adversaries, to uphold a side, will maintain those things, they believe not.  
Moses argues not for himself, but appeals to GOD; neither speaks for his own right, but his brother Aaron's: He knew, that God's immediate service was worthy to be more precious, than his government: That, his Princedom served but to the glory of his Master. Good Magistrates are more tender, over God's honour, than their own; and are more sensible of the wrongs offered to religion, then to themselves.  
It is safest to trust God with his own causes. If Aaron had been chosen, by Israel, Moses would have sheltered him under their authority: Now that GOD did immediately appoint him, his patronage is sought, whose the election was. We may easily fault in the managing of divine affairs; and so our want of success, cannot want sin; He knows how to use, how to bless his own means.  
As there was a difference betwixt the people, and Levites, so betwixt the Levites, and Priests. The GOD of order, loves to have our degrees kept. Whiles the Levites would be looking up to the Priests, Moses sends down their eyes, to the people. The way not to repine at those above us, is to look at those below us. There is no better remedy for ambition, then to cast up our former receyts, and to compare them with our deservings, and to confer our own estate with inferiors: So shall we find cause to be thankful, that we are above any, rather than of envy, that any is above us.  
Moses hath chid the sons of Levi, for mutining against Aaron; and so much the more, because they were of his own Tribe: now, he sends for the Reubenites, which rose against himself. They come not, and their message is worse, than their absence. Moses is accused of injustice, cruelty, falsehood, treachery, usurpation; and Egypt itself must be commended, rather than Moses shall want reproach. innocency is no shelter from ill tongues; Malice never regards how true any accusation is, but how spiteful.  
Now it was time for Moses to be angry. They durst not have been thus bold, if they had not seen his mildness. Lenity is ill bestowed upon stubborn natures: It is an injurious senselessness, not to feel the wounds of our reputation. It well appears he is angry, when he prays against them. He was displeased before; but when he was most bitter against them, he still prayed for them: but now, he bends his very prayers against them. Look not to their offering. There can be no greater revenge, than the imprecation of the righteous; There can be no greater judgement, than God's rejection of our services. With us men, what more argues dislike of the person, than the turning back of his present? What will GOD accept from us, if not prayers?  
The innocence of Moses calls for revenge on his Adversaries. If he had wronged them in his government, in vain should he have looked to God's hand, for right. Our sins exclude us from God's protection; whereas uprightness challenges, and finds his patronage. An ass taken, had made him uncapable of favour. Corrupt Governors, lose the comfort of their own breast, and the tuition of God.  
The same tongue that prayed against the Conspirators, prays for the people. As lewd men think to carry it with number; Corah had so far prevailed, that he had drawn the multitude to his side. GOD, the avenger of treasons, would have consumed them all, at once: Moses and Aaron, pray for their rebels. Although they were worthy of death, and nothing but death could stop their mouths; yet their merciful Leaders will not buy their own peace, with the loss of such enemies. Oh rare and imitable mercy! The people rise up against their Governors; Their governors fall on their faces to God, for the people: So far are they from plotting revenge, that they will not endure God should revenge for them.  
Moses knew well enough, that all those Israelites must perish in the Wilderness; GOD had vowed it, for their former insurrection: yet how earnestly doth he sue to GOD, not to consume them at once! The very respite of evils, is a favour next to the remoueall.  
Corah kindled the fire; the two hundred and fifty Captains brought sticks to it; All Israel warmed themselves by it; only the incendiaries perish. Now do the Israelites owe their life to them, whose death they intended. God, & Moses know to distinguish betwixt the heads of a faction, & the train: though neither be faultless, yet the one is plagued, the other forgiven. God's vengeance when it is at the hottest, makes differences of men. Get you away from about the Tabernacles of Corah. Ever before common judgements, there is a separation. In the universal judgement of all the earth, the judge himself will separate: in these particular executions, we must separate ourselves. The society of wicked men, especially in their sins, is mortally dangerous: whiles we will not be parted, how can we complain if we be enwrapped in their condemnation? Our very company sins with them; why should we not smart with them also?  
Moses had well hoped, that when these rebels should see all the Israelites run from them, as from monsters, and looking affrightedly upon their Tents, and should hear that fearful proclaclamation of vengeance, against them, (howsoever they did before, set a face on their conspiracy; yet now) their hearts would have misgiven. But lo, these bold Traitors stand impudently staring in the door of their tents, as if they would outface the revenge of GOD; As if Moses had never wrought miracle before them; As if no one Israelite had ever bled for rebelling. Those that shall perish, are blinded. Pride and infidelity obdures the heart, and makes even cowards fearless.  
So soon as the innocent are severed, the guilty perish: the earth cleaves, and swallows up the rebels. This element was not used to such morsels: It devours the carcases of men; but bodies informed with living souls, never before. To have seen them struck dead upon the earth, had been fearful: but to see the earth at once their executioner, and grave, was more horrible. Neither the Sea, nor the Earth, are fit to give passage; The sea is moist and flowing, and will not be divided, for the continuity of it; The earth is dry and massy, and will neither yield naturally, nor meet again, when it hath yielded; yet the waters did cleave to give way unto Israel, for their preservation; the earth did cleave, to give way to the Conspirators, in judgement: Both Sea, and Earth, did shut their jaws again upon the adversaries of God.  
There was more wonder in this latter. It was a marvel that the waters opened: it was no wonder that they shut again; for, the retiring and flowing, was natural. It was no less marvel, that the earth opened; but more marvel that it did shut again, because it had no natural disposition to meet, when it was divided. Now might Israel see, they had to do with a GOD, that could revenge with ease.  
There were two sorts of Traitors: the earth swallowed up the one the fire, the other. All the elements agree to serve the vengeance of their Maker. Nadab and Abihu, brought fit persons, but unfit fire to GOD; These Levites bring the right fire, but unwarranted persons, before him: Fire from GOD consumes both. It is a dangerous thing to usurp sacred functions. The ministry will not grace the man; The man may disgrace the ministry.  
The common people were not so fast gathered to Corahs' flattering persuasion before, as now they ran from the sight, and fear of his judgement. I marvel not, if they could not trust that earth, whereon they stood, whiles they knew their hearts had been false. It is a madness to run away from punishment, and not from sin.  
The end of the sixth Book.   

Contemplations. THE SEVENTH BOOK. 

Aaron's Censer, and Rod.  
The Brazen Serpent.  
Balaa●  
Phinehas.  
The death of Moses.    
At London, printed by H. L. for Samuel Macham: & are to be sold at his shop in Paul's Churchyard, at the sign of the Bullhead. 1614   

TO MY RIGHT HONOURABLE, RELIGIOUS AND BOUNTIFUL PATRON, EDWARD, Lord DENNY, BARON of WALTHAM, The chief comfort of my labours, I. H. wisheth all true happiness, and Dedicates this part of his Meditations.   

CONTEMPLATIONS. THE SEVENTH BOOK.  
Aaron's Censer and Rod.  
WHen shall we see an end of these murmurings, & these judgements? Because these men rose up against Moses and Aaron, therefore GOD consumed them; and because God consumed them, therefore the people rise up against Moses and Aaron: and now because the people thus murmur, God hath again begun to consume them. What a circle is here of sins, and judgements? Wrath is gone out from God: Moses is quicksighted, and spies it at the setting out. By how much more faithful, and familiar we are with God, so much earlier do we discern his judgements; As those which are well acquainted with men, know by their looks and gestures that, which strangers understand but by their actions; As finer tempers are more sensible of the changes of weather. Hence the Seers of God have ever from their watchtower descried the judgements of God afar off. If another man had seen from Carmel a cloud of a hand breadth he could not have told Ahab, he should be wet. It is enough for God's messengers, out of their acquaintance with their masters proceedings, to foresee punishment: No marvel if those see it not, which are wilfully sinful: we men reveal not our secret purposes either to enemies or strangers; all their favour is to feel the plague ere they can espy it.  
Moses though he were great with God, yet he takes not upon him this reconciliation; he may advise Aaron what to do, himself undertakes not to act it: It is the work of the Priesthood, to make an atonement for the people: Aaron was first his brother's tongue to Pharaoh; now he is the people's tongue to God: He only must offer up the incense of the public prayers to God. Who would not think it a small thing to hold a Censer in his hand? yet if any other had done it, he had fallen with the dead, and not stood betwixt the living and dead; in stead of the smoke ascending, the fire had descended upon him: And shall there be less use, or less regard of the evangelical ministry, than the Legal? When the world hath powered out all his contempt, we are they, that must reconcile men to God; and without us, they perish.  
I know not whether more to marvel at the courage, or mercy of Aaron: His mercy, that he would yet save so rebellious a people; his courage, that he would save them, with so great a danger of himself. For, as one that would part a fray, he thrusts himself under the strokes of God; and puts it to the choice of the revenger, whether he will smite him, or forbear the rest; He stands boldly betwixt the living and the dead, as one that will either die with them, or have them live with him; the sight of fourteen hundred carcases dismayed him not; he that before feared the threats of the people, now fears not the strokes of GOD: It is not for God's ministers, to stand upon their own perils, in the common causes of the Church: Their prayers must oppose the judgements of the Almighty; When the fire of God's anger is kindled, their Censers must smoke with fire from the altar. Every Christian must pray for the removal of vengeance: how much more they, whom God hath appointed to mediate for his people. Every man's mouth is his own: but they are the mouths of all.  
Had Aaron thrust in himself with empty hands, I doubt whether he had prevailed; now his Censer was his protection; When we come with supplications in our hands, we need not fear the strokes of God. We have leave to resist the divine judgements by our prayers, with favour and success: So soon as the incense of Aaron ascended up unto God, he smelled a savour of rest; he will rather spare the offenders, then strike their intercessor. How hardly can any people miscarry, that have faithful ministers to sue for their safety? Nothing but the smoke of hearty prayers can cleanse the air from the plagues of God.  
If Aaron's sacrifice were thus accepted; how much more shall the hy-priest of the new Testament, by interposing himself to the wrath of his father, deliver the offenders from death? The plague was entered upon all the sons of men: O Saviour, thou stoodst betwixt the living, and the dead, that all which believe in thee, should not perish. Aaron offered and was not stricken; but thou, O Redeemer, wouldst offer and be struck, that by thy stripes we might be healed: So stoodst thou betwixt the dead and living, that thou wert both alive and dead; and all this, that we, when we were dead, might live for ever.  
Nothing more troubled Israel, than a fear least the two brethren should cunningly engross the government to themselves. If they had done so, what wise men would have envied them an office so little worth, so dearly purchased? But because this conceit was ever apt to stir them to rebellion, and to hinder the benefit of this holy sovereignty; therefore God hath endeavoured nothing more, then to let them see that these officers, whom they so much envied, were of his own proper institution: They had scarce shut their eyes since they saw the confusion of those two hundred and fifty usurping sacrificers; and Aaron's effectual intercession for staying the plague of Israel. In the one, the execution of Gods' vengeance upon the competitors of Aaron, for his sake. In the other, the forbearance of vengeance upon the people for Aaron's mediation, might have challenged their voluntary acknowledgement of his just calling from God; If there had been in them either awe, or thankfulness, they could not have doubted of his lawful supremacy. How could they choose but argue thus. Why would God so fearfully have destroyed the rivals that durst contest with Aaron, if he would have allowed him any equal? Wherefore serve those plates of the Altar, which we see made of those usurped Censers, but to warn all posterity of such presumption? Why should God cease striking, whiles Aaron interposed betwixt the living and the dead, if he were but as one of us? Which of us if we had stood in the plague, had not added to the heap? Incredulous minds will not be persuaded with any evidence. These two brothers had lived asunder forty years; GOD makes them both meet in one office of delivering Israel. One half of the miracles were wrought by Aaron; he struck with the rod, whiles it brought those plagues on Egypt. The Israelites heard GOD call him up by name, to mount Sinai; They saw him anointed from GOD: and (lest they should think this a set match betwixt the brethren) they saw the earth opening, the fire issuing from GOD upon their emulous opposites: they saw his smoke a sufficient antidote for the plague of GOD; and yet still Aaron's calling is questioned. Nothing is more natural to every man, than unbelief; but the earth never yielded a people so strongly incredulous, as these; and after so many thousand generations their children do inherit their obstinacy; still do they oppose the true highpriest, the anointed of GOD: sixteen hundred years desolation hath not drawn from them to confess him whom God hath chosen.  
How desirous was GOD to give satisfaction even to the obstinate! There is nothing more material, than that men should be assured their spiritual guides have their commission and calling from GOD: The want whereof is a prejudice to our success. It should not be so: but the corruption of men will not not receive good, but from due messengers.  
Before, GOD wrought miracles in the rod of Moses; now, in the rod of Aaron. As Pharaoh might see himself in Moseses rod; who of a rod of defence and protection was turned into a venomous serpent: So Israel might see themselves, in the rod of Aaron. Every Tribe and every Israelite was, of himself, as a sere stick, without life, without sap; and if any one of them had power to live, and flourish, he must acknowledge it from the immediate power, and gift of God.  
Before Gods calling all men are alike: Every name is alike written in their rod; there is no difference in the letters, in the wood; neither the characters of Aaron are fairer, nor the staff more precious; It is the choice of God that makes the distinction: So it is in our calling of Christianity; All are equally devoid of the possibility of grace, all equally lifeless; by nature we all are sons of wrath: If we be now better than others, who separated us? We are all crab-stocks in this orchard of God, he may graff what fruit he pleases, upon us; only the grace and effectual calling of God makes the difference.  
These twelve heads of Israel, would never have written their names in their rods, but in hope they might be chosen to this dignity. 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 never so much envy the office of Aaron. What shall we think of this change? Is the evangelical ministration of less worth than the Levitical? Whiles the Testament is better, is the service worse? How is it that the great think themselves too good for this employment? How is it, that under the Gospel, men are disparaged with that, which honoured them under the Law; that their ambition, and our scorn, meet in one subject.  
These twelve rods are not laid up in the several cabinets of their owners, but are brought forth, & laid before the Lord. It is fit God should make choice of his own attendants. Even we men hold it injurious, to have servants obtruded upon us, by others: never shall that man have comfort in his ministry, whom God hath not chosen. The great Commander of the world, hath set every man in his station; To one he hath said, Stand thou in this tower and watch; To another▪ Make thou good these Trenches; To a third, Dig thou in this Mine. He that gives, and knows our abilities, can best set us on work.  
This rod was the pastoral staff of Aaron, the great Shepherd of Israel. God testifies his approbation of his charge, by the fruit. That a rod cut off from the tree, should blossom, it was strange; but that in one night, it should bear buds, blossoms, fruit, & that both ripe and hard, it was highly miraculous. The same power that revives the dead plants of winter, in the Spring, doth it here without earth, without time, without sun; that Israel might see and grant, it was no reason, his choice should be limited, whose power is unlimited.  
Fruitfulness is the best argument of the calling of GOD: Not only all the plants of his setting, but the very boughs cut off from the body of them, will flourish. And that there may not want a succession of increase, here are fruit, blossoms, buds; both proof and hope, inseparably mixed.  
It could not but be a great comfort unto Aaron, to see his rod thus miraculously flourishing, to see this wonderful Testimony of God's favour, and Election: Sure he could not but think; Who am I, O GOD, that thou shouldest thus choose me out of all the Tribes of Israel? My weakness hath been more worthy of thy rod of correction, than my rod hath been worthy of these blossoms. How hast thou magnified me, in the sight of all thy people? How able art thou to uphold my imbecility with the rod of thy support? how able to defend me with the rod of thy power, who hast thus brought fruit out of the sapless rod of my profession? That servant of GOD is worthy to faint, that holds it not a sufficient encouragement, to see the evident proofs of his masters favour.  
Commonly, those fruits which are soon ripe, soon wither; but these almonds of Aaron's rod, are not more early, than lasting: the same hand which brought them out before their time, preserved them, beyond their time; and for perpetual memory, both rod and fruit must be kept in the Ark of God. The tables of Moses, the rod of Aaron, the Manna of God, are monuments fit for so holy a shrine. The doctrine, sacraments, & government of God's people, are precious to him, & must be so to men. All times shall see & wonder, how his ancient 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 privilege, because it carried the miracle still in itself; whereas the wonders of that other rod were passed. Those monuments would God have continued in his church, which carry in them the most manifest evidences of that which they import.  
The same God, which by many transient demonstrations had approved the calling of Aaron to Israel, will now have a permanent memorial of their conviction; that whensoever they should see this relic, they should be ashamed of their presumption, & infidelity. The name of Aaron was not more plainly written in that rod, than the sin of Israel was in the fruit of it; and how much Israel finds their rebellion beaten with this rod, appears in their present relenting, & complaint; Behold, we are dead, we perish. God knows how to pull down the biggest stomach, and can extort glory to his own Name, from the most obstinate gainsayers.   

The Brazen Serpent.  
Seven times already hath Israel mutined against Moses, and seven times hath either been threatened, or punished; yet now they fall to it afresh. As a tasty man finds occasion to chafe at every trifle: so this discontented people, either find or make all things troublesome. One while they have 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 Governors; then they cannot abide their loss. Aaron and Miriam were never so grudged alive, as they are bewailed dead. Before, they wanted onions, garlic, flesh-pots; now they want figs, vines, pomegranates, corn. And as rabid children, that cry for every thing they can think of, are whipped by their wise mother: So God justly serves these fond Israelites.  
It was first their way that makes them repine; They were fain to go round about Idumea; The journey was long and troublesome. They had sent entreaties to Edom for licence of passage the next way, reasonably, submislie: It was churlishly denied them. Esau lives still in his posterity; jacob in Israel: The combat which they began in Rebeccaes belly, is not yet ended. Amalek, which was one limb of Esau, follows them at the heels; The Edomite, which was another, meets them in the face; So long as there is a World, there will be opposition to the chosen of God. They may come at their peril; The way had been nearer, but bloody; they dare not go it, and yet complain of length.  
If they were afraid to purchase their resting place with war, how much less would they their passage? What should GOD do with impatient men? They will not go the nearest way, and yet complain to go about. He that will pass to the promised Land, must neither stand upon length of way, nor difficulty. Every way hath his inconveniences: the nearest hath more danger, the farthest hath more pain; Either, or both must be overcome, if ever we will enter the rest of God.  
Aaron and Miriam, were now past the danger of their mutinies; for want of another match, they join GOD with Moses, in their murmurings: though they had not mentioned him, they could not sever him in their insurrection; For, in the causes of his own servants, he challenges, even when he is not challenged. What will become of thee, O Israel, when thou makest thy Maker thine enemy? Impatience is the cousin to Frenzy: this causes men not to care upon whom they run, so they may breath out some revenge. How oft have we heard men that have been displeased by others, tear the Name of their Maker in pieces? He that will judge, and can confound, is fetched into the quarrel without cause. But if to strive with a mighty man be unwise, & unsafe, what shall it be to strive with the mighty GOD?  
As an angry child casts away that which is given him, because he hath not that he would: so do these foolish Israelites; their bread is light, and their water unsatisfying, because their way displeased them. Was ever people fed with such bread, or water? Twice hath the very Rock yielded them water, and every day the heaven affords them bread. Did any one soul amongst them miscarry, either for hunger, or thirst? But no bread will down with them, save that which the earth yields; no water but from the natural Wells, or Rivers. Unless nature may be allowed to be her own carver, she is never contented.  
Manna had no fault, but that it was too good, and too frequent: the pulse of Egypt had been fitter for these course mouths: This heavenly bread was unspeakably delicious; it tasted like wafers of honey, and yet even this Angel's food is contemned. He 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 look into the glorious mysteries of it, and yet we are cloyed. This supernatural food is too light: the bread-corn of our human reason, and profound discourse, would better content us.  
Moses will not revenge this wrong; God will: yet will he not deal with them himself, but he sends the fiery serpents to answer for him; How fitly? They had carried themselves like serpents to their governors: how oft had they stung Moses, and Aaron, near to death? If the serpent bite when he is not charmed, no better is a slanderer. Now these venomous Adder's revenge it; which are therefore called fiery, because their poison 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 us without him? Whiles they were in Goshen, the frogs, lice, caterpillars spared them, and plagued the Egyptians; now they are rebellious in the desert, the serpents find them out, & sting them to death. He that brought the quails thither to feed them, fetches these Serpents thither to punish them. While we are at wars with God, we can look for no peace with his creatures: Every thing rejoices to execute the vengeance of his Maker. The stones of the field will not be in league with us, while we are not in league with God.  
These men, when the spies had told them news of the giants of Canaan, a little before had wished, Would GOD we were dead in this Wilderness: Now GOD hath heard their prayers; what with the plague, what with the serpents, many thousands of them died. The ill wishes of our impatience are many times heard; As those good things are not granted us, which we pray for, without care; so those evils which we pray for, and would not have, are oft granted. The ears of God are not only open to the prayers of faith, but to the imprecations of infidelity. It is dangerous wishing evil to ourselves, or ours; It is just with GOD to take us at our word, and to effect that, which our lips speak against our heart.  
Before, God hath ever consulted with Moses; and threatened, ere he punished: now he strikes, and says nothing. The anger is so much more, by how much less notified. When God is not heard before he is felt, (as in hewing of wood, the blow is not heard, till the axe be seen to have struck) it is a fearful sign of displeasure: It is with God, as with us men, that still revenges are ever most dangerous. Till now, all was well enough with Israel, and yet they grudged; Those that will complain without a cause, shall have cause to complain for something. Discontented humours seldom scape unpunished; but receive that most justly whereat they repined unjustly.  
Now the people are glad to seek to Moses unbidden. Ever heretofore, they have been wont to be sued too, and entreated for without their own entreaty; Now, their misery makes them importunate: There need no solicitor, where there is sense of smart. It were pity, men should want affliction; since it sends them to their prayers, and confessions. All the persuasions of Moses could not do that which the serpents have done for him. O GOD; thou seest how necessary it is we should be stung sometimes: else we should run wild, and never come to a sound humiliation; we should never seek thee, if thy hand did not find us out.  
They had spoken against God, and Moses; And now they humbly speak to Moses, that he would pray to GOD for them. He that so oft prayed for them unbidden, cannot but much more do it requested; and now obtains the means of their cure. It was equally in the power of God, to remove the serpents; and to heal their stinging; To have cured the Israelites by his word, and by his sign: But he finds it best for his people (to exercise their faith) that the serpents may bite, and their bitings may inuenome, and that this venom may endanger the Israelites; and that they, thus affected, may seek to him for remedy; and seeking may find it, from such means, as should have no power, but in signification; That while their bodies were cured by the sign, their souls might be confirmed, by the matter signified. A serpent of brass could no more heal, then sting them. What remedy could their eyes give to their legs? Or what could a serpent of cold brass prevail against a living and fiery serpent? In this troublesome desert, we are all stung by that fiery and old Serpent; O Saviour, it is to thee, we must look, and be cured; It is thou that wert their paschal Lamb, their Manna, their Rock, their Serpent. To all purposes dost thou vary thyself to thy Church, that we may find thee everywhere: Thou art for our nourishment, refreshing, cure; as hereafter, so even now, all in all.  
This serpent which was appointed for cure to Israel, at last stings them to death, by idolatrous abuse: What poison there is in Idolatry, that makes even Antitidotes deadly! As Moses therefore raised this serpent, so Ezekias pulled it down: God commanded the raising of it, God approved the demolishing of it. Superstitious use can mar the very institutions of God: how much more the most wise and well-grounded devices of men?   

Balaam.  
MOab and Midian had been all this while standers by, & lookers on; If they had not seen the pattern of their own ruin, in these neighbours; it had never troubled them, to see the Kings of the Amorites, and Bashan to fall before Israel. Had not the Israelites camped in the Plains of Moab, their victories had been no eyesore to Balac. Wicked men never care to observe God's judgements, till themselves be touched; The fire of a neighbour's house would not so affect us, if it were not with the danger of our own; Secure minds never startle, till God come home to their very senses.  
Balac and his Moabites had wit enough to fear, not wit enough to prevent judgement: They see an enemy in their borders, and yet take no right course for their safety. Who would not have looked, that they should have come to Israel, with conditions of peace? Or, Why did they not think; Either Israel's GOD is stronger, than ours, or he is not. If he be not, why are we afraid of him? If he be, Why do we not serve him? The same hand which gives them victory, can give us protection. Carnal men, that are secure of the vengeance of God, ere it do come, are mastered with it, when it doth come; and not knowing which way to turn them, run forth at the wrong door.  
The Midianites join with the Moabites, in consultation, in action against Israel. One would have thought, they should have looked for favour from Moses, for jethroes' 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 Wilderness. Neither is it like, but that Moses having found forty years harbour amongst them, would have been (what he might) inclinable to favourable treaties, with them: but now, they are so fast linked to Moab, that they will either sink, or swim together; Entireness with wicked consorts is one of the strongest chains of Hell, and binds us to a participation both of sin, and punishment: An easy occasion will knit wicked hearts together, in conspiracy against the Church of God.  
Their errand is devilish (Come, curse Israel:) That which Satan could not do by the swords of Og, and Sehon, he will now try to effect, by the tongue of Balaam. If either strength, or policy would prevail against God's 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 fail Moab, the Magician is sought too. It is a sign of a desperate cause, to make Satan either our counsellor, or our refuge.  
Why did they not send to Balaam to bless themselves rather, then to curse Israel? It had been more easy to be defended from the hurt of their enemies, then to have their enemies laid open to be hurt by them. Pride and malice did not care so much for safety, as for conquest: It would not content them to escape Israel, if Israel may escape them; It was not thankworthy, to save their own blood, if they did not spill the blood of others; As if their own prosperity had been nothing, if Israel also prospered. If there be one project worse than another, a wicked heart will find it out. Nothing but destruction will content the malicious.  
I know not whether Balaam were more famous, or Balac more confident. If the King had not been persuaded of the strength of his charm, he had not sent so far, and paid so dear, for it; now he trusts more to his enchantment, then to the forces of Moab, and Midian: and (as if heaven, and earth were in the power of a charmers tongue) he saith, He that thou blessest, is blessed; and he whom thou cursest, is cursed: Magic, through the permission of God, is powerful; for, whatsoever the Devil can do, the Magician may do: but, it is madness to think either of them omnipotent. If either the curses of men, or the endeavours of the powers of darkness, should be effectual, all would be Hell. No, Balac: So short is the power of thy Balaam, that neither thou, nor thy Prophet himself, can avoid that curse, which thou wouldst have brought upon Israel. Had Balaam been a true Prophet of God, this bold assurance had been but just; Both those ancient Seers, and the Prophets of the Gospel have the ratification of God in heaven, to their sentences on earth. Why have we less care of the blessings, and less fear of the curses and censures of God's ministers? Who would not rather have Elishaes' guard, than both the Kings of Israel, and Assyria? He himself as he had the Angelical chariots and horsemen about him, so was he the chariots and horsemen of Israel: Why should our faith be less strong, than superstition? Or why should Gods' agents have less virtue than Satan's?  
I should wonder to hear God speak with a false Prophet, if I did not know it hath been no rare thing with him (as with men) to bestow words, even where he will not bestow favour. Pharaoh, Abimelech, Nabuchadnezzar, receive visions from GOD: neither can I think this strange, when I hear GOD speaking to Satan, in a question no less familiar, than this of Balaam; Whence comest thou Satan. Not the sound of the voice of GOD, but the matter which he speaks, argues love: He may speak to an enemy; he speaks peace to none, but his own. It is a vain brag, GOD hath spoken to me? So may he do to reprobates, or Devils: but what said he? Did he say to my soul, I am thy salvation; Hath he indented with me that he will be my God, & I shall be his? I cannot hear this voice and not live.  
God heard all the consultation, and message of these Moabites; These messengers could not have moved their foot, or their tongue, but in him: and yet he which asked Adam, where he was, asks Balaam, What men are these? I have ever seen, that God loves to take occasion of proceeding with us, from ourselves, rather than from his own immediate prescience. Hence it is, that we lay open our wants, and confess our sins, to him, that knows both, better than our own hearts, Because he will deal with us from our own mouths.  
The prevention of GOD, forbids both his journey, and his curse. And what if he had been suffered to go and curse? What corn had this wind shaken when God meant to bless them? How many Bulls have bellowed out execrations against this Church of God? What are we the worse? Yea, I doubt if we had been so much blessed, had not those Balaamitish curses been spent upon us. He that knows what waste wind the causeless curses of wicked men are, yet will not have Balaam curse Israel; because he will not allow Balac so much encouragement, in his opposition, as the conceit of this help. Or perhaps, if Balac thought this Sorcerer a true Prophet, God would not have his name, so much, as in the opinion of the heathen, scandalized, in usurping it to a purpose, which he meant not should succeed.  
The hand of God is in the restraint of many evils, which we never knew to be towards us. The Israelites sat still in their Tents, they little thought what mischief was brewing against them: without ever making them of counsel, God crosses the designs of their enemies. He that keepeth Israel, is both a sure, and a secret friend. The reward of the divination, had easily commanded the journey, and curse of the covetous Prophet, if GOD had not stayed him. How oft are wicked men kerbed by a divine hand, even in those sins, which their heart stands to? It is no thank to lewd men that their wickedness is not prosperous. Whence is it that the world is not overrun with evil, but from this; that men cannot be so ill as they would?  
The first entertainment of this message, would make a stranger think Balaam wise, and honest: He will not give a sudden answer, but craves leisure to consult with GOD; and promises to return the answer he shall receive. Who would not say, This man is free from rashness, from partiality? Dissimulation is crafty, & able to deceive thousands: The words are good: when he comes to action, the fraud bewrays itself: For, both he insinuates his own forwardness, and casts the blame of the prohibition, upon God, & (which is worse) delivers but half his answer: he says indeed, GOD refuses to give me leave to go: He says not, as it was, He charges me not to curse them, for they are blessed. So did Balaam deny, as one that wished to be sent for again. Perhaps a peremptory refusal had hindered his further solicitation. Concealment of some truths, is sometimes as faulty, as a denial. True fidelity is not niggardly in her relations.  
Where wickedness meets with power, it thinks to command all the world, and takes great scorn of any repulse. So little is. Balac discouraged with one refusal, that he sends so much the stronger message; more Princes, and more honourable. Oh that we could be so importunate for our good, as wicked men are for the compassing of their own designs! A denial doth but whet the desires of vehement suitors. Why are we faint in spiritual things, when we are not denied, but delayed?  
Those which are themselves transported with vanity, and ambition, think that no heart hath power to resist these offers. Balacs' Princes thought they had struck it dead, when they had once mentioned promotion to great honour. Self-love makes them think they cannot be slaves, whiles others may be free; & that all the world would be glad to run on madding after their bait. Nature thinks it impossible to contemn honour and wealth; and because too many souls are thus taken, cannot believe that any would escape. But let carnal hearts know there are those, that can spit the world in the face, and say, Thy gold and silver perish with thee: and that in comparison of a good conscience, can tread under foot his best proffers, like shadows, as they are; & that can do, as Balaam said.  
How near, truth, and falsehood can lodge together? here was piety in the lips, and covetousness in the heart. Who can any more regard good words, that hears Balaam speak so like a Saint? An house-full of gold and silver may not pervert his tongue; his heart is won with less: for if he had not already swallowed the reward, & found it sweet, why did he again solicit GOD, in that which was peremptorily denied him? If his mind had not been bribed already, why did he stay the messengers? why did he expect a change in GOD? Why was he willing to feed them with hope of success, which had fed him with hope of recompense? One prohibition is enough for a good man.  
Whiles the delay of GOD doth but hold us in suspense, importunity is holy and seasonable: but when once he gives a resolute denial, it is profane sauciness to solicit him. When we ask what we are bidden, our suits are not more vehement, then welcome: but when we beg prohibited savours, our presumption is troublesome, and abominable: No good heart will endure to be twice forbidden.  
Yet this importunity hath obtained a permission; but, a permission, worse than a denial. I heard GOD say before, Go not, nor curse them; Now he says, Go, but curse not. Anon, he is angry that he did go. Why did he permit that, which he forbade, if he be angry for doing that which he permitted? Some things God permits with an indignation; not for that he gives leave to the act, but that he gives a man over to his sin in the act: this sufferance implies not favour, but judgement: so did GOD bid Balaam to go, as Solomon bids the young man follow the ways of his own heart. It is one thing to like, another thing to suffer; Moses never approved those legal divorces, yet he tolerated them: GOD never liked Balaams' journey, yet he displeasedly gives way to it: as if he said; Well, since thou art so hot, set on this journey, be gone. And thus Balaam took it: else, when GOD after professed his displeasure for the journey, it had been a ready answer, Thou commandest me: but herein his confession argues his guilt. Balaams' suit, and Israel's quails, had both one fashion of grant, in anger. How much better is it, to have gracious denials, then angry yield?  
A small persuasion heartens the willing: It booted not to bid the covetous Prophet hasten to his way. Now he makes himself sure of success: His corrupt heart tells him, that as God had relented in his licence to go, so he might perhaps, in his licence to curse; and he saw how this curse might bless him with abundance of wealth: he rose up early therefore & saddled his ass. The night seemed long to his forwardness. Covetous men need neither clock nor bell to awaken them: their desires make them restless. Oh that we could, with as much eagerness seek the true riches, which only can make us happy!  
We that see only the outside of Balaam, may marvel, why he that permitted him to go; afterward opposes his going: but GOD that saw his heart, perceived what corrupt affections carried him: he saw, that his covetous desires, and wicked hopes, grew the stronger, the nearer he came to his end: An Angel is therefore sent to withhold the hasty Sorcerer. Our inward disposition, is the life of our actions; according to that, doth the God of spirits judge us, whiles men censure according to our external motions. To go at all, when GOD had commanded to stay, was presumptuous: but to go with desire to curse, made the act doubly sinful, and fetched an Angel to resist it. It is one of the worthy employments of good Angels, to make secret opposition to evil designs: Many a wicked act have they hindered, without the knowledge of the agent. It is all one with the Almighty, to work by spirits, and men; It is therefore our glory to be thus set on work: to stop the course of evil, either by dissuasion, or violence, is an Angelical service.  
In what danger are wicked men, that have Gods Angels their opposites? The devil moved him to go; a good Angel resists him. If an heavenly Spirit stand in the way of a Sorcerers sin, how much more ready are all those spiritual powers, to stop the miscarriages of Gods dear children? How oft had we fallen yet more, if these guardians had not upheld us, whether by removing occasions, or by casting in good instincts? As our good endeavours are oft hindered by Satan; so are our evil, by good Angels: else, were not our protection equal to our danger; & we could neither stand, nor rise.  
It had been as easy for the Angel to strike Balaam, as to stand in his way; and to have followed him in his starting aside, as to stop him in a narrow path: But even the good Angels have their stints, in their executions. GOD had somewhat more to do with the tongue of Balaam, and therefore he will not have him slain, but withstood: and so withstood, that he shall pass. It is not so much glory to GOD to take away wicked men, as to use their evil to his own holy purposes. How soon could the Commander of heaven, and earth, rid the world of bad members? But so should he lose the praise of working good by evil instruments. It sufficeth that the Angels of GOD resist their actions, while their persons continue.  
That no man may marvel to see Balaam have visions from God, and utter prophecies from him; his very ass hath his eyes opened, to see the Angel, which his Master could not; and his mouth opened to speak more reasonably than his Master. There is no beast deserves so much wonder, as this of Balaam, whose common sense is advanced above the reason of his rider; so as for the time, the Prophet is brutish, & the beast prophetical. 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 bodily object, that were not too apparent; but to see that spirit, which his rider discerned not, was far beyond nature. To hear a voice come from that mouth, which was used only to brag, it was strange, and uncouth: but to hear a beast, whose nature is noted for incapacity, to out-reason his Master, 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, than a beast can see an Angel, if he had not given this power to it. How easy is it for him that made the eye of man & beast, to dim, or enlighten it at his pleasure? And if his power can make the very stones to speak, how much more a creature of sense? That evil spirit spoke 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 receive their Oracles out of stones, and trees? Do not we ourselves teach birds to speak those sentences they understand not? We may wonder, we cannot distrust, when we compare the act with the author; which can as easily create a voice▪ without a body, as a body without a voice. Who now can hereafter plead his simplicity, and dullness 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, than others of his kind? Who can complain of his own rudeness, and inability to reply in a good cause, when the very beast is enabled by God, to convince his master? There is no mouth, into which GOD cannot put words: and how oft doth he choose the weak, and unwise, to confound the learned, and mighty?  
What had it been better for the ass to see the Angel; if he had rushed still upon his sword? Evils were as good not seen, as not avoided; But now he declines the way, and saves his burden. It were happy for perverse sinners, if they could learn of this beast, to run away from foreseen judgements. The revenging Angel stands before us; and though we know we shall as sure die, as sin: yet we have not the wit, or grace to give back; though it be with the hurt of a foot, to save the body; with the pain of the body, to save the soul.  
I see, what fury and stripes the impotent Prophet bestows upon this poor beast, because he will not go on; yet, if he had gone on, himself had perished. How oft do we wish those things, the not obtaining whereof is mercy? We grudge to be stayed in the way to death, & fly upon those which oppose our perdition.  
I do not (as who would not expect) see Balaams' hair stand upright, nor himself alighting, and appalled at this monster of miracles: But, as if no new thing had happened, he returns words to the beast, full of anger, void of admiration; Whether his trade of sorcering had so enured him to receive voices from his familiars, in shape of beasts, that this event seemed not strange to him; Or, whether his rage, and covetousness had so transported him, that he had no leisure to observe the unnatural unusualnes of the event. Some men make nothing of those things, which overcome others with horror, and astonishment.  
I hear the Angel of GOD taking notice of the cruelty of Balaam to his beast: His first words to the unmerciful Prophet, are in expostulating of this wrong. We little think it; but God shall call us to an account, for the unkind and cruel usages of his poor mute creatures: He hath made us Lords, not tyrants; owners, not tormentors: he that hath given us leave to kill them, for our use, hath not given us leave to abuse them, at our pleasure; they are so our drudges, that they are our fellows by creation. It was a sign the Magician would easily wish to strike Israel with a curse, when he wished a sword to strike his harmless beast. It is ill falling into those hands, whom beasts find unmerciful.  
Notwithstanding these rubs, Balaam goes on, and is not afraid to ride on that beast, whose voice he hath heard: And now, posts are sped to Balac, with the news of so welcome a guest: He that sent Princes, to fetch him, comes himself on the way, to meet him; Although he can say (Am not I able to promote thee) yet he gives this high respect to him as his better, from whom he expected the promotion of himself, and his people. Oh the honour that hath been formerly done by heathens, to them that have borne but the face of Prophets: I shame, and grieve to compare the times and men: Only, O GOD, be thou merciful to the contempt of thy servants.  
As if nothing needed but the presence of Balaam, the superstitious King (out of the joy of his hope) feasts his gods, his Prophet, his Princes; and on the morrow, carries him up 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 been from the true God, he would rather have said, Pull me down these altars of Baal, then, Build me here seven others: The very place convinces him of falsehood, and Idolatry: And why seven altars? What needs all this pomp? When the true God never required but one at once, as himself is one; why doth the false Prophet call for no less than seven? As if GOD stood upon numbers? As if the Almighty would have his power either divided, or limited? Here is nothing but a glorious, and magnificent pretence of devotion. It hath been ever seen, that the false worshippers of GOD have made more pompous shows, and fairer flourishes of their piety, and religion, than the true.  
Now when Balaam sees his seven bulloks, and seven rams smoking upon his seven altars, he goes up higher into the mount (as some counterfair Moses) to receive the answer of God: But will GOD meet with a sorcerer? will he make a Prophet of a Magician? O man, who shall prescribe God what instruments to use? he knows how to employ, not only Saints, and Angels, but wicked men, beasts, Devils, to his own glory: He that put words into the mouth of the Ass, puts words into the mouth of Balaam: The words do but pass from him; They are not polluted, because they are not his; as the Trunk, through which a man speaks, is not the more eloquent for the speech, that is uttered through it. What a notable proclamation had the Infidels wanted of God's favour, to his people, if Balaams' tongue had not been used. How many shall once say, Lord we have prophesied in thy name, that shall hear Verily I know you not?  
What madness is this in Balaam? He that found himself constant in soliciting, thinks to find GOD not constant in denying; and, as if that infinite Deity were not the same every where, hopes to change success, with places. Neither is that bold forehead ashamed, to importune God again in that, wherein his own mouth had testified an assurance of denial. The reward was in one of his eyes; the revenging Angel in the other: I know not whether (for the time) he more loved the bribe, or feared the Angel. And whiles he is in this distraction, his tongue blesses against his heart, and his heart curses against his tongue. It angers him that he dare not speak what he would; and now at last rather than lose his hopes, he resolves to speak worse than curses. The fear of Gods' judgement in a worldly heart, is at length over come with the love of gain.   

PHINEAS.  
BAlaam pretended an haste homeward: but he lingered so long, that he left his bones in Midiam. How justly did he perish with the sword of Israel, whose tongue had insensibly slain so many thousands of them? As it is usually said of the Devil, that he goes away in a stench; so may it truly be said of this Prophet of his: According to the fashion of all hypocrites, his words were good, his actions abominable: He would not curse, but he would advise; and his counsel is worse, than a curse: For his curse had hurt none but himself; his counsel cost the blood of 24000. Israelites. He that hath heard God speak by Balaam, would not look for the Devil, in the same mouth. And, if GOD himself had not witnessed against him, who could believe that the same tongue which uttered so divine prophecies, should utter so villainous and cursed advise? Hypocrisy gains this of men, that it may do evil, unsuspected: But now, he that heard what he spoke in Balacs' ear, hath bewrayed, and condemned his counsel, and himself.  
This policy was fetched from the bottom of hell; It is not for lack of desire, that I curse not Israel; thou dost not more wish their destruction, than I do thy wealth, and honour: But so long as they hold firm with GOD, there is no sorcery against jacob; withdraw GOD from them, and they shall fall alone, & curse themselves; Draw them into sin, and thou shalt withdraw GOD from them. There is no sin more plausible, than wantonness; One fornication shall draw in another, and both shall fetch the anger of God after them; send your fairest women into their tents, their sight shall draw them to lust; their lust to folly; their folly to Idolatry; and now God shall curse them for thee, unasked. Where Balaam did speak well, there was never any Prophet spoke more divinely; where he spoke ill, there was never any devil spoke more desperately: Ill counsel seldom succeed not; Good seed falls often out of the way, and roots not; but the tars never light amiss: This project of the wicked Magician, was too prosperous. The daughters of Moab come into the tents of Israel; and have captived those, whom the Amorites & Amalekites could not resist. Our first mother Eve bequeathed this dowry to her daughters, that they should be our helpers to sin; the weaker sex is the stronger, in this conquest: Had the Moabites sent their subtlest Counsellors, to persuade the Israelites, to their Idol-sacrifices: they had been repelled with scorn; but now the beauty of their women is over-eloquent, and successful. That which in the first World betrayed the sons of GOD; hath now ensnared God's people; It had been happy for Israel if Balaam had used any charms, but these. As it is the use of God to fetch glory to himself out of the worst actions of Satan; so it is the guise of that evil one (through the just permission of the Almighty) to raise advantage to himself, from the fairest pieces of the workmanship of God: No one means hath so much enriched hell, as beautiful faces.  
All Idols are abominable: but this of Baal-Peor, was, besides the superstition of it, beastly; Neither did Baal ever put on a form, of so much shame, as this; yet very Israelites are drawn to adore it. When lust hath blinded the eyes, it carries a man whither it lists; even beyond all differences of sin. A man besotted with filthy desires, is fit for any villainy.  
Sin is no less crafty, than satan himself; give him but room in the eye, and he will soon be possessed of body and soul. 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 boards, they are drawn to their beds; from their beds, to their Idols; and now they are joined to Baal-Peor, and separated from God. Bodily fornication is the way to spiritual: If we have made Idols of flesh, it is just to be given up to Idols of wood, and stones. If we have not grace to resist the beginnings of sin, where shall we stay? If our foot slip into the mouth of hell, it is a miracle to stop ere we come to the bottom.  
Well might God be angry, to see his people go a whoring in this double fornication; neither doth he smother his wrath, but himself strikes with his plague, and bids Moses strike with the sword. He strikes the body, and bids Moses strike the head. It had been as easy for him to plague the Rulers, as the vulgar: & one would think, these should be more properly reserved, for his immediate hand; but these, he leaves to the sword of human authority, that he might win awe to his own ordinances. As the sins of great men are exemplary, so are their punishments. Nothing procures so much credit to government, as strict & impartial executions of great and noble offenders. Those whom their sins have embased, deserve no favour in the punishment: As God knows no honour, no royalty in matter of sin, no more may his deputies. Contrarily, connivence at the outrages of the mighty, cuts the sinews of any State; neither doth any thing make good laws more contemptible, than the making difference of offenders; that small sacrileges should be punished, when great ones ride in triumph. If good ordinations turn once to Spiders webs, which are broken through, by the bigger Flies, no hand will fear to sweep them down.  
GOD was angry; Moses and all good Israelites grieved; the heads hanged up; the people plagued: yet behold, one of the Princes of Israel fears not to brave God, and his Ministers, in that sin, which he sees so grievously revenged in others. I can never wonder enough at the impudence of this Israelite. here is fornication, an odious crime, and that, of an Israelite, whose name challenges holiness; yea, of a Prince of Israel, whose practice is a rule to inferiors; and that, with a woman of Midian, with whom, even a chaste contract had been unlawful; and that, with contempt of all government; & that, in the face of Moses, and all Israel; and that in a time of mourning, & judgement, for that same offence. Those that have once passed the bounds of modesty, soon grow shameless in their sins. Whiles sin hides itself in corners, there is yet hope; for, where there is shame, there is a possibility of grace: but when once it dare look upon the sun, and send challenges to authority, the case is desperate, and ripe for judgement.  
This great Simeonite, thought he might sin by privilege; He goes, as if he said, Who dares control me? His nobility hath raised him above the reach of correction. Commonly, the sins of the mighty are not without presumption: and therefore their vengeance is no less, than their security; and their punishment is so much greater, as their conceit of impunity is greater. All Israel saw this bold lewdness of Zimri: but their hearts, & eyes were so full of grief, that they had not room enough for indignation.  
Phineas looked on with the rest, but with other affections. When he saw this defiance bidden to God; and this insultation upon the sorrow of his people, that whiles they were wring their hands, a proud miscreant durst outface their humiliation, with his wicked dalliance; his heart boils with a desire of an holy revenge: and now that hand, which was used to acenser, & sacrificing knife, takes up his javeline, and with one stroke joins these two bodies in their death, which were joined in their sin; and in the very flagrance of their lust, makes a new way for their souls, to their own place. O noble & heroical courage of Phineas! which as it was rewarded of GOD, so is worthy to be admired of men. He doth not stand casting of scruples: Who am I to do this? The son of the high Priest; My place is all for peace, and mercy; It is for me to sacrifice, and pray for the sin of the people, not to sacrifice any of the people, for their sin. My duty calls me to appease the anger of GOD, what I may, not to revenge the sins of men; to pray for their conversion, not to work the confusion of any sinner: and who are these? Is not the one a great Prince in Israel, the other a Princess of Midian? Can the death of two so famous persons go unrevenged? Or if it be safe, and fit, why doth my Uncle Moses rather shed his own tears, than their blood? I will mourn with the rest, let them revenge whom it concerneth. But the zeal of God hath barred out all weak deliberations; and he holds it now both his duty, and his glory, to be an executioner of so shameless a pair of offenders.  
God loves this heat of zeal, in all the carriages of his servants: And if it transport us too far, he pardoneth the errors of our fervency, rather than the indifferencies of luke warmness. As these two were more beasts, than any that ever he sacrificed; so the shedding of their blood, was the acceptablest sacrifice, that ever he offied unto GOD: for both all Israel is freed from the plague, & all his posterity have the priesthood, entailed to them, so long as the jews were a people. Next to our prayers, there is no better sacrifice, than the blood of malefactors; not as it is theirs, but as it is shed by authority. governors are faulty of those sins they punish not. There can be no better sight in any State, then to see a malefactor at the gallows. It is not enough for us, to stand gazing upon the wickedness of the times, (yea although with tears) unless we endeavour to redress it: especially public persons carry not their javelin in their hand for nought.  
Every one is ready to ask Phineas for his commission: and those that are willing to salve up the act, plead extraordinary instinct from God; who (no doubt) would not have accepted, that which himself wrought not. But what need I run so far for this warrant, when I hear GOD say to Moses, Hang up all the Heads of Israel; and Moses say to the underrulers, Every one slay his men, that are joined to Baal-Peor. Every Israelite is now made a Magistrate, for this execution; and why not Phineas, amongst the rest? Doth his Priesthood exempt him from the blood of sinners? How then doth Samuel hew Agag in pieces? Even those may make a carcase, which may not touch it. And if Levi got the Priesthood, by shedding the blood of Idolaters; why may it not stand with that Priesthood, to spill the blood of a fornicator, and Idolater? Ordinary justice will bear out Phineas in this act; It is not for every man to challenge this office, which this double proclamation allowed to Phineas. All that private persons can do, is either to lift up their hands to heaven, for redress of sin; or to lift up their hands against the sin, not against the person. Who made thee a judge, is a lawful question, if it meet with a person unwarranted.  
Now the sin is punished, the plague ceaseth. The revenge of God, sets out ever after the sin; but if the revenge of men (which commonly comes later) can overtake it, GOD gives over the chase. How oft hath the infliction of a less punishment, avoided a greater. There are none so good friends to the State, as courageous and impartial ministers of justice. These are the reconcilers of God, and the people, more, than the prayers of them that sit still, and do nothing.   

The death of Moses.  
AFter many painful, and perilous enterprises, now is Moses drawing to his rest. He hath brought his Israelites from Egypt, through the Sea, and wilderness, within the sight of their promised Land; & now himself must take possession of that Land, whereof Canaan was but a type. When we have done that we came for, it is time for us to be gone; This earth is only made for action, not for fruition; The services of God's children should be ill rewarded, if they must stay here always. Let no man think much, that those are fetched away which are faithful to GOD; They should not change, if it were not to their preferment. It is our folly that we would have good men live for ever, and account it an hard measure that they were. He that lends them to the world, owes them a better turn, than this earth can pay them. It were injurious to wish, that goodness should hinder any man from glory. So is the death of God's Saints precious, that it is certain.  
Moses must go up to mount Nebo, and die. The time, the place, and every circumstance of his dissolution, is determined. That one dies in the field, another in his bed, another in the water; one in a foreign nation, another in his own, is fore-decreed in heaven. And, though we hear it not vocally, yet God hath called every man, by his name, and saith; Die thou there. One man seems to die casually; another, by an inexpected violence: both fall by a destiny; and all is set down to us by an eternal decree. He that brought us into the world, will carry us out, according to his own purposes.  
Moses must ascend up to the hill, to die. He received his charge for Israel, upon the hill of Sinai; And now he delivers up his charge, on the hill of Nebo: His brother Aaron died on one hill; he, on another. As Christ was transfigured on an hill: so, was this excellent type of his; Neither doubt I, but that these hills were types to them, of that heaven, whither they were aspiring. It is the goodness of our God, that he will not have his children die any where, but where they may see the Land of Promise before them; neither can they depart without much comfort, to have seen it: Contrarily, a wicked man that looks down, and sees hell before him, how can he choose but find more horror in the end of death, then in the way?  
How familiarly doth Moses hear of his end! It is no more betwixt God, and Moses, but Go up, and die; If he had invited him to a meal, it could not have been in a more sociable compellation: No otherwise than he said to his other Prophet, Up and eat: It is neither harsh, nor news to God's 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 favoured, by oft viewing, grow out of dislike: They have so oft thought, and resolved of the necessity, & of the issue of their dissolution, that they cannot hold it either strange, or unwelcome: He that hath had such entire conversation with GOD, cannot fear to go to him. Those that know him not, or know that he will not know them, no marvel if they tremble.  
This is no small favour; that God warns Moses of his end: He that had so oft made Moses of counsel, what he meant to do with Israel, would not now do aught with himself, without his knowledge. Expectation of any main event is a great advantage to a wise heart; If the fiery chariot had fetched away Elias, unlooked for, we should have doubted of the favour of his transportation: It is a token of judgement, to come as a thief in the night. God forewarns one by sickness, another by age, another by his secret instincts, to prepare for their end: If our hearts be not now in a readiness, we are worthy to be surprised.  
But what is this I hear? Displeasure mixed with love? & that to so faithful a servant as Moses? He must but see the Land of Promise, he shall not tread upon it; because he once, long ago, sinned in distrusting. Death, though it were to him an entrance into glory, yet shall be also a chastisement of his infidelity: How many noble proofs had Moses given of his courage & strength of faith? How many gracious services had he done to his Master? Yet for one act of distrust, he must be gathered to his Fathers. All our obediences cannot bear out one sin against God; How vainly shall we hope to make amends to God for our former trespasses, by our better behaviour, when Moses hath this one sin laid in his dish after so many and worthy testimonies of his fidelity? When we have forgotten our sins, yet GOD remembers them, and (although not in anger, yet) he calls for our arerages. Alas, what shall become of them, with whom God hath ten thousand greater quarrels; That amongst many millions of sins, have scattered some few acts of formal services? If Moses must die ●he first death, for one fault; how ●hall they escape the second for ●inning always? Even where God loves, he will not wink at sin; and if he do not punish, yet he will chastise: How much less can it stand with that eternal justice to let wilful sinners escape judgement?  
It might have been just with God, to have reserved the cause to himself; and in a generality, to have told Moses, that his sin must shorten his journey: but it is more of mercy, than justice, that his children shall know why they smart; That GOD may at once both justify himself, and humble them, for their particular offences: Those to whom he means vengeance, have not the sight of their sins, till they be passed repentance. Complain not that God upbraids thee with thy old sins, whosoever thou art: but know, it is an argument of love; whereas concealment is a fearful sign of a secret dislike from God.  
But what was that noted sin which deserves this late exprobration, and shall carry so sharp a chastisement? Israel murmured for water; God bids Moses take the rod in his hand, and speak to the rock to give water; Moses in stead of speaking, and striking the rock with his voice, strikes it with the rod; here was his sin; An overreaching of his commission; A fearfulness and distrust of the effect; The rod, he knew, was approved for miracles; he knew not how powerful his voice might be; therefore he did not speak, but strike, and he struck twice for failing; And now, after these many years, he is stricken for it, of God; It is a dangerous thing in divine matters, to go beyond our warrant: Those sins which seem trivial to men, are heinous in the account of God; Any thing that savours of infidelity displeases him more, than some other crimes of morality. Yet the moving of the rod was but a diverse thing from the moving of the tongue, it was not contrary; He did not forbid the one, but he commanded the other: This was but across the stream, not against it; where shall they appear whose whole courses are quite contrary to the commandments of God?  
Upon the act done, God passed the sentence of restraining Moses with the rest, from the promised Land; now he performs it: Since that time, Moses had many favours from God: All which could not reverse this decreed castigation; That everlasting rule is grounded upon the very essence of God; I am jehovah, I change not. Our purposes are as ourselves, fickle, & incertain; His are certain, and immutable: some things which he reveals, he altars; nothing that he hath decreed. Besides the soul of Moses (to the glory whereof God principally intended this change) I find him careful of two things: His Successor, and his Body: Moses moves for the one; the other God doth, unasked: He was so tender over the welfare of Israel, in his life; would not slaken his care, in death: He takes no thought for himself (for he knew how gainful an exchange he must make.) All his care is for his charge. Some envious nature's desire to be miss, when they must go; and wish that the weakness, or want of a successor, may be the foil of their memory, & honour: Moses is in a contrary disposition, It sufficeth him not to find contentment in his own happiness, unless he may have an assurance, that Israel shall prosper after him. Carnal minds are all for themselves, and make use of government, only for their own advantages; But good hearts look ever to the future good of the Church above their own, against their own.  
Moses did well to show his good affection to his people; but in his silence God would have provided for his own: He that called him from the sheep of jethro, will not want a governor for his chosen, to succeed him; God hath fitted him, whom he will choose. Who can be more meet, than he whose name, whose experience, whose graces might supply, yea revive Moses to the people? He that searched the Land before, was fittest to guide Israel into it; He that was endued with the spirit of GOD, was the fittest deputy for GOD: He that abode still in the Tabernacle of Ohel-moed, as God's attendant, was fittest to be sent forth from him, as his lieutenant: But, oh the unsearchable counsel of the Almighty! Aged Caleb, and all the Princes of Israel are passed over; and joshua the servant of Moses, is chosen to succeed his master; The eye of God is not blinded either with gifts, or with blood, or with beauty, or with strength: but as in his eternal elections, so in his temporary, he will have mercy, on whom he will.  
And well doth joshua succeed Moses; The very acts of God of old were allegories: where the Law ends, there the Saviour begins; we may see the Land of Promise's in the Law; Only jesus the mediator of the new Testament can bring us into it. So was he a servant of the Law, that he supplies all the defects of the Law, to us: He hath taken possession of the promised Land for us; he shall carry us from this Wilderness, to our rest.  
It is no small happiness to any State, when their governors are chosen by worthiness; and such elections are ever from GOD; whereas the intrusions of bribery, and unjust favour, or violence, as they make the commonwealth 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 works it; for both of them have sold themselves; the one to servitude, the other to sin.  
I do not hear Moses repine at God's choice; and grudge that this sceptre of his is not hereditary; but he willingly lays hands upon his servant, to consecrate him for his successor. joshua was a good man, yet he had some sparks of Envy; for when Eldad and Medad prophesied, he stomacht it; (My Lord Moses forbid them.) He that would not abide two of the Elders of Israel to prophecy; how would he have allowed his servant to sit in his throne? What an example of meekness (besides all the rest) doth he here see in this last act of his master, who without all murmuring resigns his chair of state to his Page? It is all one to a gracious heart, whom GOD will please to advance: Emulation, and discontentment are the affections of carnal minds. Humility goes ever with regeneration; which teaches a man to think (what ever honour be put upon others) I have more than I am worthy of.  
The same GOD that by the hands of his Angels carried up the soul of Moses, to his glory; doth also by the hand of his Angels, carry his body down into the valley of Moab, to his sepulture; Those hands which had taken the Law from him, those eyes that had seen his presence, those lips that had conferred so oft with him, that face that did so shine with the beams of his glory, may not be neglected, when the soul is gone: He that took charge of his birth, and preservation in the reeds; takes charge of his carriage out of the world: The care of GOD ceaseth not over his own, either in death or after it. How justly do we take care of the comely burials of our friends; when God himself gives us this example?  
If the ministry of man had been used in this grave of Moses; the place might have been known to the Israelites; but GOD purposely conceals this treasure both from Men, and Devils; that so he might both cross their curiosity, and prevent their superstition. If God had loved the adoration of his servants relics; He could never have had a fitter opportunity, for this devotion, then in the body of Moses. It is folly to place religion in those things, which God hides on purpose, from us; It is not the property of the Almighty to restrain us from good.  
Yet, that divine hand which locked up this treasure, and kept the key of it, brought it forth afterwards, glorious. In the transfiguration, this body which was hid in the valley of Moab, appeared in the hill of Tabor; that we may know, these bodies of ours, are not lost, but laid up; and shall as sure be raised in glory, as they are laid down in corruption. We know, that when he shall appear, we shall also appear with him in glory.  
The end of the seventh Book.   

Contemplations. THE EIGHT BOOK. 

Rahab.  
jordan divided.  
The siege of jericho.  
Achan.  
The Gibeonites.    
At London, printed by H. L. for Samuel Macham: & are to be sold at his shop in Paul's Churchyard, at the sign of the Bullhead. 1614   

TO THE TRULY NOBLE, AND WORTHILY Honoured Gentleman, Master Robert Hay, one of the attendants of his majesties Bedchamber, a sincere friend of virtue, and lover of learning; I.H. with apprecation of all happiness, dedicates this part of his Meditations. (⸫)   

CONTEMPLATIONS. THE EIGHT BOOK.  
RAHAB.  
IOshua was one of those twelve searchers which were sent to view the Land of Canaan; yet now he addresses two Spies, for a more particular survey: Those twelve were only to inquire of the general condition of the people, and Land; these two, to find out the best entrance into the next part of the Country, and into their greatest City. joshua himself was full of God's spirit, and had the Oracle of GOD ready for his direction: yet now he goes not to the propitiatory for consultation, but to the spies. Except where ordinary means fail us, it is no appealing the immediate help of GOD; we may not seek to the postern, but where the common gate is shut. It was promised joshua, that he should lead Israel into the promised Land; yet he knew it was unsafe to presume. The condition of his provident care was included in that assurance of success. Heaven is promised to us; but not to our carelessness, infidelity, disobedience. He that hath set this blessed inheritance before us, presupposes our wisdom, faith, holiness.  
Either force, or policy, are fit to be used unto Canaanites. He that would be happy in this spiritual warfare, must know where the strength of his enemy lieth; and must frame his guard, according to the others assault. It is a great advantage to a Christian, to know the fashion of Satan's onsets, that he may the more easily compose himself to resist. Many a soul hath miscarried, through the ignorance of his enemy, which had not perished, if it had well known that the weakness of Satan stands in our faith.  
The Spies can find no other lodging, but Rahabs' house. She was a victualler by profession, and (as those persons and trades, by reason of the commonness of entertainment were amongst the jews, infamous, by name, and note) she was Rahab the harlot; I will not think she professed filthiness: only her public trade (through the corruption of those times) hath cast upon her this name of reproach; yea, rather will I admire her faith, then make excuses for her calling. How many women in Israel (now Miriam was dead) have given such proofs of their knowledge, and faith? How noble is that confession, which she makes of the power and truth of GOD? Yea, I see here, not only a disciple of GOD, but a Prophetess. Or, if she had once been public, as her house was; now she is a chaste and worthy convert; and so approved herself for honest, and wise behaviour, that she is thought worthy to be the great grand mother of David's Father: and the holy line of the Messias, is not ashamed to admit her into that happy pedigree. The mercy of our GOD doth not measure us, by what we were; It would be wide with the best of us, if the eye of God should look backward to our former estate; there he should see Abraham an Idolater; Paul a persecutor; Manasses a necromancer; Marry Magdalen a courtesan; and the best, vile enough to be ashamed of himself. Who can despair of mercy, that sees even Rahab fetched into the blood of Israel, and line of Christ?  
If Rahab had received these Spies, but as unknown passengers, with respect to their money, and not to their errand, it had been no praise: for in such cases, the thank is rather to the guest, then to the host: but now, she knew their purpose; she knew that the harbour of them, was the danger of her own life: and yet, she hazards this entertainment. Either faith or friendship, are never tried, but in extremities. To show countenance to the messengers of God, whiles the public face of the State smiles upon them, is but a courtesy of course; but to hide our own lives, in theirs, when they are persecuted, is an act, that looks for a reward. These times need not our favour; we know not what may come: Alas! how likely is it they would shelter them in danger, which respect them not in prosperity?  
All intelligences of State come first to the Court; It most concerns Princes to hearken after the affairs of each other. If this poor In-holder knew of the Sea dried up before Israel, and of the discomfiture of Og & Sebon. Surely this rumour was stale with the King of jericho; he had heard it, and feared: And yet, in stead of sending Ambassadors for peace▪ he sends Pursuivants, for the spies▪ The spirit of Rahab melted with that same report, wherewith the King of jericho was hardened▪ All make not one use of the messages, of the proceedings of God.  
The King sends to tell her, what she knew; she had not hid them, if she had not known their errand. I know not whether first to wonder at the gracious provision of God, for the spies; or at the strong faith, which he hath wrought in the heart of a weak woman: two strangers, Israelites, Spies; and noted for all these, in a foreign, ●n an hostile Land, have a safe harbour provided them, even amongst their enemies; In jericho, at the very Court-gate, against the proclamation of a King, against the ●ndeuours of the people. Where cannot the GOD of heaven either find, or raise up friends to his own causes, and servants?  
Who could have hoped for such faith in Rahab? which contemned her life for the present, that she might save it for the future; neglected her own King and Country for strangers, which she never saw; and more feared the destruction of that City, before it knew that it had an adversary, than the displeasure of her King, in the mortal revenge of that, which he would have accounted treachery. She brings them up to the roof of her house, and hides them with stalks of Flax: That plant which was made to hide the body, from nakedness and shame, now, is used to hide the spies from death. Never could these stalks have been improved so well with all her huswifry, after they were bruised, as now before they were fitted to her wheel: Of these she hath woven an everlasting web, both of life and propagation. And now her tongue hides them no less, than her hand: her charity was good, her excuse was not good. Evil may not be done, that good may come of it; we may do any thing but sin, for promoting a good cause: And if not in so main occasions; how shall God take it, that we are not dainty of falsehoods in trifles?  
No man will look that these Spies could take any sound sleep, in these beds of stalks; It is enough for them that they live, though they rest not. And now, when they hear Rahab coming up the stairs, doubtless they looked for an executioner: but behold, she comes up with a message better than their sleep; adding to their protection, advise for their future safety; whereto she makes way by a faithful report of God's former wonders, and the present disposition of her people; and by wise capitulations for the life, & security of her family. The news of Gods miraculous proceedings for Israel, have made her resolve of their success, and the ruins of jericho. Then only do we make a right use of the works of God, when by his judgements upon others, we are warned to avoid our own. He intends his acts for precedents of justice.  
The parents, and brethren of Rahab take their rest; They are not troubled with the fear and care of the succese of Israel; but securely go with the current of the present condition: She watches for them all, and breaks her midnight sleep, to prevent their last. One wise and faithful person does well in an house; where all are careless, there is no comfort, but in perishing together. It had been an ill nature in Rahab, if she had been content to be saved alone: that her love might be a match to her faith, she covenants for all her family; and so returns life to those, of whom she received it. Both the bond of nature, and of grace, will draw all ours, to the participation of the same good, with ourselves.  
It had been never the better for the Spies, if after this night's lodging, they had been turned out of doors to the hazard of the way: For so the pursuers had light upon them, & prevented their return with their death. Rahabs' counsel therefore was better than her harbour; which sent them (no doubt, with victuals in their hands) to seek safety in the mountains, till the heat of that search were passed. He that hath given us charge of our lives, will not suffer us to cast them upon wilful adventures: Had not these Spies hid themselves in those desert hills, Israel had wanted directors for their enterprises. There is nothing more expedient for the Church, then that some of God's faithful messengers should withdraw themselves, and give way to persecutions. Courage in those that must die, is not a greater advantage to the Gospel, than a prudent retiring of those, which may survive, to maintain & propagate it.  
It was a just & reasonable transaction betwixt them; that her life should be saved by them, which had saved theirs; They owe no less to her, to whom they were not so much guests, as prisoners: And now they pass, not their promise only, but their oath. They were strangers to Rahab, and for aught she knew, might have been godless: yet she dares trust her life, upon their oath. So sacred and inviolable hath this bond ever been, that an heathen woman thought herself secure, upon the oath of an Israelite.  
Neither is she more confident of their oath taken, than they are careful both of taking, and performing it. So far are they from desiring to salve up any breach of promise, by equivocation, that they explain all conditions; and would prevent all possibilities of violation. All Rahabs' family, must be gathered into her house; and that red cord, which was an instrument of their delivery, must be a sign of hers. Behold, this is the saving colour: The destroying Angel sees the door cheeks of the Israelites sprinkled with red, and passes them over. The Warriors of Israel see the window of Rahab died with red, and save her family, from the common destruction. If our souls have this tincture of the precious blood of our Saviour, upon our doors, or windows, we are safe.  
But if any one of the brethren of Rahab, shall fly from this red flag, and rove about the City, and not contain himself under that roof, which hid the Spies, it is in vain for him to tell the avengers', that he is Rahabs' brother: That title will not save him, in the street; within doors it will. If we will wander out of the limits, that GOD hath set us, we cast ourselves out of his protection; we cannot challenge the benefit of his gracious preservation, & our most precious redemption, when we fly out, into the by-ways of our own hearts; Not for innocence, but for safety and harbour, the Church is that house of Rahab, which is saved, when all jericho shall perish. Whiles we keep us in the lists-thereof, we cannot miscarry, through mis-opinion: but when once we run out of it, let us look for judgement from GOD, and error in our own judgement.   

jordan divided.  
THe two Spies returned, with news of the victory that should be. I do not hear them say, The Land is unpeopled; or the people are unfurnished with arms; unskilful of the discipline of war; but, (They faint because of us, therefore their Land is ours.) Either success, or discomfiture, begins ever at the heart. A man's inward disposition doth more than presage the event. As a man raises up his own heart, before his fall; and depresses it, before his glory: so God raises it up, before his exaltation; and casts it down, before his ruin. It is no otherwise, in our spiritual conflicts: If Satan see us once faint, he gives himself the day. There is no way to safety, but that our hearts be the last that shall yield. That which the heathens attributed to Fortune, we may justly to the hand of GOD; That he speedeth those that are forward. All the ground that we lose, is given to our adversaries.  
This news is brought but over night; joshua is on his way by morning, and prevents the sun for haste. Delays, whether in the business of God, or our own, are hateful and prejudicial. Many a one loses the Land of Promise, by lingering: if we neglect God's time, it is just with him, to cross us in ours.  
joshua hastens till he have brought Israel to the verge of the promised Land: Nothing parts then now, but the river of jordan. There he stays a time; that the Israelites might feed themselves a while, with the sight of that, which they should afterwards enjoy. That which they had been forty years in seeking, may not be seized upon, too suddenly: God loves to give us cools, & heats in our desires; and will so allay our joys, that their fruition hurt us not. He knows, that as it is in meats, the long forbearance whereof causes a surfeit, when we come to fullfeed: so it fares in the contemners of the mind; therefore he feeds us, not with the dish, but with the spoon; and will have us, neither cloyed, nor famished. If the mercy of GOD have brought us within sight of heaven, let us be content to pause awhile, and and upon the banks of jordan, fit ourselves for our entrance.  
Now that Israel is brought to the brim of Canaan, the cloud is vanished, which led them all the way: And as soon as they have but crossed lordan, the Manna ceaseth, which nourished them all the way. The cloud & Manna were for their passage, not for their rest; for the Wilderness, not for Canaan. It were as easy for GOD to work miracles always; but he knows, that custom were the way to make them no miracles. He goes by-ways, but till he have brought us into the road; and then, he refers us to his ordinary proceedings. That Israelite should have been very foolish, that would still have said; I will not stir, till I see the cloud; I will not eat, unless I may have that food of Angels. Wherefore serves the Ark, but for their direction? Wherefore serves the Wheat of Canaan, but for bread? So fond is that Christian, that will still depend upon expectation of miracles, after the fullness of God's kingdom. If God bear us in his arms, when we are children, yet when we are well grown, he looks we should go on our own feet. it is enough, that he upholds us, though he carry us not.  
He that hitherto had gone before them in the cloud, doth now go before them, in the Ark; the same guide, in two diverse signs of his presence. The cloud was for Moses, the Ark for joshuas' time: the cloud was fit for Moses; the Law offered us Christ, but enwrapped in many obscurities. If he were seen in the cloud, he was heard from the cover of the Ark. Why was it the Ark of the Testimony, but because it witnessed both his presence, & love? And within it, were his Word, the Law; and his Sacrament, the Manna. Who can wish a better guide, than the God of heaven, in his word, and Sacraments? Who can know the way into the Land of Promise, so well, as he that owes it? And what means can better direct us thither, than those of his institution?  
That Ark 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 cloud is removed, it is in the front of the Army; That as before they depended upon it for life, so now, they should for direction. It must go before them, on the shoulders of the sons of Levi; they must follow it, but within sight, not within breathing. The Levites may not touch the Ark, but only the bars: The Israelites may not approach nearer than a thousand paces to it. What awful respects doth GOD require to be given unto the testimonies of his presence? Vzzah paid dear for touching it; the men of Bethshemesh, for looking into it. It is a dangerous thing to be too bold with the ordinances of God. though the Israelites were sanctified, yet they might not come near either the mount of Sinai, when the law was delivered; or the Ark of the covenant, wherein the law was written. How fearful shall their estate be, that come with unhallowed hearts and hands to the word of the Gospel, and the true Manna of the evangelical Sacrament? As we use to say of the Court and of fire; so may we of these divine institutions, we frieze if we be far off from them; and if we be more near than befits us, we burn. Under the Law, we might look at Christ aloof; now under the Gospel, we may come near him: He calls us to him; yea he enters into us.  
Neither was it only for reverence, that the Ark must be not stumbled at, but waited on, a far; but also for convenience, both of sight, and passage: Those things that are near us, though they be less, fill our eye; Neither could so many thousand eyes see the same object, upon a level, but by distance: It would not content God, that one Israelite should tell another, Now the Ark goes, now it turns, now it stands; but he would have every one his own witness. What can be so comfortable to a good heart, as to see the pledges of Gods' presence, and favour? To hear of the loving kindnesses of God, is pleasant; but to behold, and feel the evidences of his mercy, is unspeakably delectable: Hence the Saints of GOD, not contenting themselves with faith, have still prayed for sight, and fruition, and mourned when they have wanted it. What an happy prospect hath GOD set before us of Christ jesus crucified before us, and offered unto us?  
Ere God will work a miracle before Israel, they have charge to be sanctified. There is an holiness required, to make us either patients, or beholders of the great works of God: how much more when we should be actors in his sacred services? There is more use of sanctification, when we must present something to God, then when he must do aught to us.  
The same power that divided the red Sea before Moses, divides jordan before joshua; that they might see the Ark no less effectual, than the cloud; and the hand of GOD, as present with joshua, to bring them into Canaan, as it was with Moses, to bring them out of Egypt: The bearers of the Ark had need be faithful; they must first set their foot into the streams of Iorden, and believe that it will give way; The same faith that led Peter upon the water, must carry them into it. There can be no Christian without belief in GOD; but those that are near to GOD, in his immediate services, must go before others no less in believing, than they do in example.  
The waters know their maker: That jordan, which flowed with full streams, when Christ went into it, to be baptised; now gives way, when the same GOD must pass through it in state: Then there was use of his water, now of his sand. I hear of no news of any rod to strike the waters; the presence of the Ark of the Lord GOD, the Lord of all the World, is sign enough to these waves; which now, as, if a sinew were broken, runs back to both issues, and dare not so much, as wet the feet of the Priests, that bore it; What aileth thee O Sea, that thou fledst, and thou jordan that thou wert driven back? ye mountains that ye leapt like rams, and ye little hills like lambs? The earth trembled at the presence of the Lord, at the presence of the God of jacob. How observant are all the creatures to the God that made them? How glorious a GOD do we serve; whom all the powers of the heavens and Elements are willingly subject unto; and gladly take that nature which he pleases to give them? He could have made jordan like some solid pavement of crystal, for the Israelites feet to have trodden upon; but this work had not been so magnificent. Every strong frost congeals the water, in a natural course: but for the river to stand still, and run on heaps, and to be made a liquid wall for the passage of God's people, is, for nature to run out of itself, to do homage to her Creator: Now must the Israelites needs think; How can the Canaanites stand out against us, when the Seas and rivers give us way? With what joy did they now trample upon the dry channel of jordan, whiles they might see the dry deserts overcome, the promised Land before them, the very waters so glad of them, that they ran back to welcome them into Canaan? The passages into our promised Land are troublesome and perilous; and, even at last, offer themselves to us the main hindrances of our salvation; which, after all our hopes, threaten to defeat us: for what will it avail us to have passed a Wilderness, if the waves of jordan should swallow us up; But the same hand that hath made the way hard, hath made it sure: He that made the Wilderness comfortable, will make jordan dry; he will master all difficulties for us: and those things, which we most feared, will he make most sovereign, and beneficial to us. O GOD, as we have trusted thee with the beginning, so will we with the finishing of our glory. Faithful art thou that hast promised, which will't also do it.  
He that led them about, in forty years journey, through the Wilderness, yet now leads them the nearest cut to jericho; He will not so much, as seek for a ford for their passage; but divides the waters. What a sight was this to their heathen adversaries, to see the waters make both a lane, and a wall for Israel? Their hearts could not choose, but be broken, to see the streams broken off for a way to their enemies. I do not see joshua hasting through this channel, as if he feared, lest the tide of jordan should return; but as knowing that watery wall stronger, than the walls of jericho, he paces slowly: And lest this miracle should pass away with themselves, he commands twelve stones to be taken out of the channel of jordan, by twelve selected men, from every Tribe; which shall be pitched in Gilgal; and twelve other stones, to be set in the midst of jordan, where the feet of the Priests had stood, with the Ark; That so both land & water might testify the miraculous way of Israel, whiles it should be said of the one; These stones were fetched out of the pavement of jordan; of the other, There did the Ark rest whiles we walked dry-shod, through the deeps of jordan: Of the one, jordan was once as dry as this Gilgal; Of the other, Those waves which drown these stones, had so drowned us, if the power of the Almighty had not restrained them. Many a great work had God done for Israel, which was now forgotten: joshua therefore will have Monuments of Gods' mercy, that future Ages might be both witnesses, and applauders of the great works of their God.   

The Siege of jericho.  
IOshua begins his wars with the Circumcision and Passeover; He knew that the way to keep the blood of his people from shedding; was to let out that paganish blood of their uncircumcision. The person must be in favour, ere the work can hope to prosper: His predecessor Moses had like to have been slain for neglect of this Sacrament, when he went to call the people out of Egypt: he justly fears his own safety, if now he omit it, when they are brought into Canaan: we have no right of inheritance in the spiritual Canaan, the Church of God, till we have received the Sacrament of our matriculation: So soon as our covenants are renewed with our Creator, we may well look for the vision of God, for the assurance of victory.  
What sure work did the King of jericho think he had made! he blocked up the passages, barred up the gates, defended the walls, and did enough to keep out a common enemy: If we could do but this to our spiritual adversaries, it were as impossible for us to be surprised, as for jericho to be safe. Me thinks I see how they called their council of war; debated of all means of defence; gathered their forces, trained their soldiers, set strong guards to the gates, and walls; and now would persuade one another, that unless Israel could fly into their city, the siege was vain. Vain worldlings think their rampires and Barricadoes can keep out the vengeance of God; Their blindness suffers them to look no further than the means: The supreme hand of the Almighty comes not within the compass of their fears. Every carnal heart is a jericho shut up; GOD sets down before it, and displays mercy and judgement, in sight of the walls thereof; It hardens itself in a wilful security; and saith, Tush, I shall never be moved.  
Yet their courage & fear fight together within their walls, within their bosoms: Their courage tells them of their own strength; their fear suggests the miraculous success of this (as they could not but think) enchanted generation; and now whiles they have shut out their enemy, they have shut in their own terror. The most secure heart in the world hath some flashes of fear; for it cannot but sometimes look out of itself, and see what it would not. Rahab had notified that their hearts fainted: and yet now, their faces bewray nothing but resolution. I know not whether 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 deceive the beholders: In the midst of laughter, their heart is heavy; who would not think him merry that laughs? Yet their rejoicing is but in the face: who would not think a blasphemer, or profane man resolutely careless? If thou hadst a window 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 heaven; the same whereof had so affrighted them, ere they saw them, and were ready doubtless to say, in their distrust, which way shall we scale these invincible fortifications? what ladders, what engines shall we use to so great a work? GOD prevents their infidelity; Behold I have given jericho into thine hand. If their walls had their foundations laid in the centre of the earth; If the battlements had been so high built, that an Eagle could not soar over them; this is enough, I have given it thee: For, on whose earth have they raised these castles? Out of whose treasure did they dig those piles of stone? Whence had they their strength, and time to build? Can not he that gave, recall his own? O ye fools of jericho; what if your walls be strong, your men valiant, your leaders skilful, your King wise; when God hath said, I have given thee the City: What can swords or spears do against the Lord of hosts? Without him means can do nothing: how much less against him? How vain and idle is that reckoning, wherein God is left out? Had the captain of the Lords host drawn his sword for jericho, the gates might have been opened; Israel could no more have entered, than they can now be kept from entering, when the walls were fallen. What courses soever we take for our safety, it is good making GOD of our side: Neither men, nor devils can hurt us against him; neither men nor Angels can secure us from him.  
There was never so strange a siege as this of jericho: here was no mount raised, no sword drawn, no engine planted, no pioneers undermining; Here were trumpets sounded, but no enemy seen; here were armed men, but no stroke given: They must walk and not fight; seven several days must they pace about the walls, which they may not once look over, to see what was within. Doubtless these inhabitants of jericho made themselves merry with this sight: When they had stood six days upon their walls, and beheld none but a walking enemy; what (say they) could Israel find no walk to breathe them with, but about our walls? Have they not traveled enough in their forty years pilgrimage, but they must stretch their limbs in this circle? surely if their eyes were engines, our walls could not stand: we see they are good footmen; but when shall we try their hands? What, do these vain men think jericho will be won with looking at? Or, do they only come to count how many paces it is about our City? If this be their manner of siege, we shall have no great cause to fear the sword of Israel. Wicked men think GOD in jest, when he is preparing for their judgement. The Almighty hath ways and counsels of his own; utterly unlike to ours: which because our reason cannot reach, we are ready to condemn of foolishness and impossibility. With us, there is no way to victory but fight; and the strongest carries the spoil: GOD can give victory to the feet, as well as to the hands; and, when he will, makes weakness no disadvantage. What should we do but follow GOD through by-ways, and know, that he will in spite of nature lead us to our end?  
All the men of war must compass the City; yet it was not the presence of the great warriors of Israel that threw down the walls of jericho. Those foundations were not so slightly laid; as that they could not endure either a look, or a march, or a battery: It was the Ark of God whose presence demolished the walls of that wicked City. The same power that drove back the waters of jordan before, and afterwards laid Dagon on the floor, cast down all those forts. The Priests bear on their shoulders that mighty engine of God, before which those walls, if they had been of molten brass, could not stand. Those spiritual wickednesses, yea those gates of hell, which to nature are utterly invincible, by the power of the word of GOD (which he hath committed to the carriage of his weak servants) are overthrown, and triumphed over. Thy Ark, O GOD, hath been long amongst us; how is it that the walls of our corruptions stand still unruined. It hath gone before us; his Priests have carried it, we have not followed it, our hearts have not attended upon it; and therefore, how mighty soever it is in itself; yet to us, it hath not been so powerful, as it would.  
Seven days together they walked this round; They made this therefore their Sabaoth-days journey; and who knows whether the last, and longest walk, 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 day: Now all the host of Israel must walk about the walls of a large and populous City, and yet do not violate the day. God's precept is the rule of the justice, and holiness of all our actions: Or was it, for that revenge upon God's enemies is an holy work, and such, as God vouchsafes to privilege with his own day? Or, because when we have undertaken the exploits of God, he will abide no intermission, till we have fulfilled them; He allows us to breath, not to break off, till we have finished.  
It had been as easy for God, to have given this success to their first days walk, yea to their first pace, or their first sight of jericho; yet he will not give it, until the end of their seven days toil: It is the pleasure of God to hold us both in work, and in exeectation; And though he require our continual endeavours for the subduing of our corruptions, during the six days of our life, yet we shall never find it perfectly effected, till the very evening of our last day: In the mean time, it must content us, that we are in our walk, and that these walls cannot stand, when we come to the measure, and number of our perfection. A good heart groans under the sense of his infirmities, fain would be rid of them, and strives and prays; but when he hath all done; until the end of the seventh day, it cannot be: If a stone or two moulder off from these walls, in the mean time, that is all; but the foundations will not be removed, till then.  
When we hear of so great a design as the miraculous winning of a mighty City, who would not look for some glorious means to work it? when we hear that the Ark of GOD must besiege jericho, who would not look for some royal equipage? But behold here, seven Priests must go before it, with seven trumpets of rams horns. The Israelites had trumpets of silver, which GOD had appointed for the use of assembling, and dissolving the Congregation, for war, and for peace. Now I do not hear them called for; but in stead thereof, Trumpets of rams horns; base for the matter, and not loud for sound; the shortness and equal measure of those instruments could not afford, either shrillness of noise, or variety. How mean and homely are those means which GOD commonly uses in the most glorious works? No doubt, the Citizens of jericho, answered this dull alarm of theirs, from their walls, with other instruments of louder report, and more martial ostentation; and the vulgar Israelites thought; we have as clear, and as costly trumpets as theirs; yet no man dares offer to sound the better, when the worse are commanded: If we find the ordinances of GOD poor and weak; let it content us that they are of his own choosing, and such as whereby he will so much more honour himself, as they in themselves are more inglorious: not the outside, but the efficacy is it, that God cares for.  
No ram of iron could have been so forcible for battery, as these rams-hornes: For when they sounded long, and were seconded with the shout of the Israelites, all the walls of jericho fell down at once: They made the heaven ring with their shout: but the ruin of those walls drowned their voice, and gave a pleasant kind of horror to the Israelites: The earth shook under them, with the fall; but the hearts of the inhabitants shook yet more: many of them doubtless were slain with those walls, wherein they had trusted: A man might see death in the faces of all the rest, that remained; who now being half dead with astonishment, expected the other half from the sword of their enemies; They had now, neither means, nor will to resist; for if only one breach had been made (as it uses in other sieges) for the entrance of the enemy; perhaps new supplies of defendants might have made it up with their carcases: but now, that at once, jericho is turned to a plain field, every Israelite without resistance might run to the next booty; and the throats of their enemies seemed to invite their sword, to a dispatch.  
If but one Israelite had knocked at the gates of jericho, it might have been thought their hand had helped to the victory: Now, that GOD may have all the glory, without the show of any rival, yea of any means, they do but walk and shout, and the walls give way. He cannot abide to part with any honour, from himself: As he doth all things, so he would be acknowledged.  
They shout all at once. It is the presence of God's Ark and our conjoined prayers, that are effectual to the beating down of wickedness. They may not shout till they be bidden. If we will be unseasonable in our good actions, we may hurt, and not benefit ourselves.  
Every living thing in jericho, man, woman, child, cattle, must die: Our folly would think this merciless; but there can be no mercy in injustice; and nothing but injustice, in not fulfilling the charge of GOD: The death of malefactors, the condemnation of wicked men, seem harsh to us; but we must learn of GOD, that there is a punishing mercy. Cursed be that mercy, that opposes the GOD of mercy.  
Yet was not joshua so intent upon the slaughter, as not to be mindful of God's part, and Rahabs': First, he gives charge (under a curse) of reserving all the treasure for God; Then of preserving the family of Rahab. Those two Spies, that received life from her, now return it to her, and hers: They call at the window with the red cord; and send up news of life to her, the same way which they received theirs. Her house is no part of jericho; neither may fire be set to any building of that City, till Rahab & her family be set safe without the host. The actions of our faith and charity will be sure to pay us, if late, yet surely. Now Rahab finds what it is to believe GOD; whiles out of an impure idolatrous City, she is transplanted into the Church of God, and made a mother of a royal, and holy posterity.   

Achan.  
WHen the walls of jericho were fallen, joshua charged the Israelites but with two precepts; Of sparing. Rahabs' house; and of abstaining from 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 provided for our weakness in the paucity of commands: but our innocency's stands not so much in having few● precepts, as in keeping those we have. So much more guilty are we in the breach of one, as we are more favoured in the number.  
They needed no command to spare no living thing in jericho: but to spare the treasure, no command was enough. impartiality of execution is easier to perform, than contempt of these worldly things; because we are more prone to covet for ourselves, then to pity others. Had joshua bidden to save the men, & divide the treasure, his charge had been more plausible, then now to kill the men, and save the treasure: or, if they must kill, earthly minds would more gladly shed their enemy's blood, for a booty, than out of obedience, for the glory of their Maker. But now, it is good reason, since God threw down those walls, and not they; that both the blood of that wicked City should be spilled to him, not to their own revenge; and that the treasure should be reserved for his use, not for theirs. Who but a miscreant can grudge, that GOD should serve himself of his own? I cannot blame the rest of Israel, if they were well pleased with these conditions; only one Achan, troubles the peace, and his sin is imputed to Israel: the innocence of so many thousand Israelites, is not so forcible to excuse his one sin, as his one sin is to taint all Israel.  
A lewd man is a pernicious creature: That he damns his own soul, is the least part of his mischief; he commonly draws vengeance upon a thousand, either by the desert of his sin, or by the infection. Who would not have hoped, that the same GOD, which for ten righteous men would have spared five wicked Cities, should not have been content to drown one sin, in the obedience of so many righteous? But so venomous is sin, (especially, when it lights among Gods' people) that one gramme 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 unclean foreskin of their disobedience? How had the blood of their Paschall Lamb scoured their souls from covetous desires? The world was well mended with them, since their stubborn murmurings, in the desert. Since the death of Moses, and the government of joshua, I do not find them in any disorder. After that the Law hath brought us under the conduct of the true jesus▪ our sins are more rare, and our lives more conscionable. Whiles we are under the Law, we do no● so keep it, as when we are delivered from it: our Christian freedom, is more holy than our servitude. Then have the Sacraments of God their due effect, when their receipt purgeth us from our old sins, and makes our conversation clean, and spiritual.  
Little did josua know that there was any sacrilege committed by Israel: that sin is not half cunning enough, that hath not learned secrecy. joshua was a vigilant Leader, yet some sins will escape him: Only that eye which is every where, finds us out in our close wickedness. It is no blame to authority, that some sins are secretly committed: The holiest congregation, or family, may be blemished with some malefactors: It is just blame, that open sins are not punished; we shall wrong government, if we shall expect the reach of it should be infinite. He therefore, which if he had known the offence, would have sent up prayers, and tears to GOD, now sends Spies for a further discovery of Ai; They return, with news of the weakness of their adversaries: and (as contemning their paucity) persuade joshua, that a wing of Israel is enough to overshadow this City of Ai. The Israelites were so fleshed with their former victory, that now they think no walls, or men can stand before them. Good success lifts up the heart with too much confidence; and while it dissuades men from doing their best, oft-times disappoynts them. With God, the means can never be too weak; without him, never strong enough.  
It is not good to contemn an impotent enemy. In this second battle the Israelites are beaten: It was not the fewness of their assailants that overthrew them, but the sin that lay lurking at home. If all the host of Israel, had set upon this poor village of Ai, ●hey had been 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.  
Doubtless these men of Ai, insulted in this foil of Israel, and said; Lo these are the men, from whose presence the waters of jordan ran back, now they run as fast away from ours: These are they, before whom the walls of jericho fell down; now they are fallen as fast before us; & all their neighbours took heart from this victory. Wherein I doubt not, but besides the punishment of Israel's sin, God intended the further obduration of the Canaanites: Like as some skilful player loses on purpose, at the beginning of the game, to draw on the more abetments. The news of their overthrow spread as far as the fame of their speed; and every City of Canaan could say, Why not we, as well as Ai?  
But good joshua, that succeeded Moses, no less in the care of God's glory, then in his government, is much dejected with this event. He rends his clothes, falls on his face, casts dust upon his head, and (as if he had learned of his Master, how to expostulate with GOD) says, What wilt thou do to thy mighty Name?  
That joshua might see, GOD took no pleasure to let the Israelites lie dead upon the earth, before their enemies; himself is taxed, for but lying all day, upon his face, before the Ark. All his expostulations are answered in one word, Get thee up, Israel hath sinned. I do not hear God say, Lie still, and moure for the sin of Israel. It is to no purpose to pray against punishment, while the sin continues. And though GOD loves to be sued to; yet he holds our requests unseasonable, till there be care had of satisfaction. When we have risen, and redressed sin, then may we fall down for pardon.  
Victory is in the free hand of God, to dispose where he will; and no man can marvel that the dice of War run ever with hazard, on both sides: so as GOD needed not to have given any other reason of this discomfiture of Israel, but his own pleasure: yet joshua must now know, that Israel, which before prevailed for their faith, is beaten for their sin. When we are crossed in just, and holy quarrels, we may well think there is some secret evil unrepented of, which GOD would punish in us; which, though we see not, yet he so hates, that he will rather be wanting to his own cause, than not revenge it. When we go about any enterprise of God, it is good to see that our hearts be clear from any pollution of sin; and when we are thwarted in our hopes, it is our best course to ransack ourselves, and to search for some sin hid from us in our bosom, but open to the view of God.  
The oracle of God, which told him a great offence was committed, yet reveals not the person: It had been as easy for him, to have named the man, as the crime. Neither doth joshua request it; but refers that discovery to such a means; as whereby the offender (finding himself singled out by the lot) might be most convinced. Achan thought he might have lain as close in all that throng of Israel, as the wedge of Gold lay in his Tent. The same hope of secrecy which moved him to sin, moved him to confidence in his sin: but now, when he saw the lot fall upon his Tribe, he began to start a little; when upon his family, he began to change countenance; when upon his household, to tremble and fear; when upon his person, to be utterly confounded in himself. Foolish men think to run away with their privy sins; and say, Tush, no eye shall see me: but when they think themselves safest, God pulls them out with shame. The man that hath escaped justice, and now is lying down in death, would think; My shame shall never be disclosed: but, before men and Angels shall he be brought on the scaffold, and find confusion, as sure, as late.  
What needed any other evidence, when GOD had accused Achan? Yet joshua will have the sin out of his mouth, in whose heart it was hatched; My son, I beseech thee, give glory to God. Whom God had convinced as a malefactor, joshua beseeches as a son. Some hot spirit would have said; Thou wretched traitor, how hast thou pilfered from thy GOD, and shed the blood of so many Israelites, and caused the host of Israel to show their backs, with dishonour, to the heathens: now shall we fetch this sin out: of thee with tortures; and plague thee with a condign death. But like the disciple of him▪ whose servant he was, he meekly entreats that, which he might have extorted by violence, (My son, I beseech thee). Sweetness of compellation, is a great help towards the good entertainment of an admonition: roughness and rigour, many times hardens those hearts, which meekness would have melted to repentance: whether we sue, o● convince, or reprove, little good is gotten by bitterness. Detestation of the sin, may well stand with favour to the person: And these two, not distinguished, cause great wrong, either in our charity, or justice; for, either we uncharitably hate the creature of GOD, or unjustly affect the evil of men. Subjects are, as they are called, sons to the Magistrate: All Israel was not only of the family, but, as of the loins of joshua; such must be the corrections, such the provisions of Governors, as for their children; as again, the obedience and love of subjects must be filial.  
GOD had glorified himself sufficiently, in finding out the wickedness of Achan; neither need he honour from men, much less from sinners; They can dishonour him by their iniquities: but what recompense can they give him, for their wrongs? yet joshua says, My son, give glory to God; Israel should now see, that the tongue of Achan did justify God in his lot. The confession of our sins doth no less honour God, than his glory is blemished by their commission. Who would not be glad to redeem the honour of his Redeemer, with his own shame?  
The lot of God, and the mild words of joshua, won Achan to accuse himself, ingenuously, impartially: a storm perhaps would not have done that, which a sunshine hath done. If Achan had come in uncalled, and before any question made, out of an honest remorse, had brought in this sacrilegious booty, & cast himself and it, at the foot of joshua; doubtless, Israel had prospered, & his sin had carried away pardon: now, he hath gotten thus much thank, that he is not a desperate sinner. GOD will once wring from the conscience of wicked men their own inditements; They have not more carefully hid their sin, than they shall one day freely proclaim their own shame.  
achan's confession, though it were ●ate, yet was it free, and full: For he doth not only acknowledge the act, but the ground 〈◊〉 his sin; I saw, and coveted, and too●● The eye betrayed the heart; an● that, the hand; and now all conspire in the offence. If we list n●● to flatter ourselves, this hath b● the order of our crimes: Evil 〈◊〉 uniform; and beginning at th● senses, takes the inmost fort 〈◊〉 the soul, and then arms o● own outward forces, against v● This shall once be the lasciuio● man's song, I saw, and coveted, took: This the thieves; this th● idolaters; this the glutton's an● drunkards: All these receive the death by their eye. But, oh fo●●lish Achan! with what eyes did thou look upon that spoil, whi●● thy fellows saw, and contemned Why couldst thou not before, well as now, see shame hid under ●hat gay Babylonish garment? and ●n heap of stones covered with ●hose shekels of silver? The overprizing, & over-desiring of these earthly things, carries us into all mischief; and hides us from the ●●ght of God's judgements: whosoever admires the glory of me●alls, or of gay clothes, or honour, cannot be innocent.  
Well might joshua have proceeded to the execution of him, whom GOD, and his own mouth accused: but, as one that thought ●o evidence could be too strong 〈◊〉 a case, that was capital; he ●ends to see, whether there was ●s much truth in the confession, as ●ere was falsehood in the stealth.  
Magistrates and judges, must pace 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 guilty: It is no warrant for the Law to wrong a man, that he hath before wronged himself. There is less ill in sparing an offender, then in punishing the innocent.  
Who would not have expected, since the confession of Achan was ingenuous, and his pillage still found entire, that his life should have been pardoned? But here was, Confess, and die: He had been too long sick of this disease, to be recovered. Had his confession been speedy, and free, it had saved him. How dangerous it is, to suffer sin to lie fretting into the soul! which if it were washed off betimes with our repentance, could not kill us. In mortal offences, the course of human justice is not stayed by our penitence: It is well for our souls that we have repent; but the laws of men take not notice of our sorrow. I know not whether the death, or the tears of a malefactor, be a better sight: The censures of the Church are wiped off with weeping, not the penalties of laws.  
Neither is Achan alone called forth to death, but all his family, all his substance. The actor alone doth not smart with sacrilege; all that concerns him is enwrapped, in the judgement. Those that defile their hands with holy goods, are enemies to their own flesh, & blood. God's first revenges are so much the more fearful, because they must be exemplary.   

The Gibeonites.  
THe news of Israel's victory had flown over all the mountains, and valleys of Canaan; & yet those heathenish Kings, and people, are mustered together against them. They might have seen themselves in jericho, and Ai; and have well perceived, it was not an arm of flesh, that they must resist; yet they gather their forces, and say, Tush, we shall speed better. It is madness in a man, not to be warned; but to run upon the point of those judgements, wherewith he sees others miscarry; and not to believe, till he cannot recover. Our assent is purchased too late, when we have over-stayd prevention; & trust to that experience, which we cannot live to redeem.  
Only the Hivites are wiser than their fellows, & will rather yield and live. Their intelligence was not diverse from the rest; all had equally heard of the miraculous conduct, and success of Israel: But their resolution was diverse. As Rahab saved her family, in the midst of jericho: so these four Cities preserved themselves, in the midst of Canaan; and both of them, by believing what GOD would do. The efficacy of Gods' marvelous works, is not in the acts themselves, but in our apprehension; some are overcome with those motives, which others have contemned for weak.  
Had these Gibeonites joined with the forces of all their neighbours, they had perished in their common slaughter; If they had not gone a way by themselves, death had met them; It may have more pleasure, it cannot have so much safety, to follow the multitude. If examples may lead us, the greatest part shuts out God, upon earth, and is excluded from GOD elsewhere. Some few poor Hivites yield 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 terms of honour, scorned to beg life of an enemy, whiles they were out of the compass of mercy: but when the bodies of these proud jebusites and Perizzites lay strawed upon the earth, and the Gibeonites survived, whether was more worthy of scorn, and insultation?  
If the Gibeonites had stayed till Israel had besieged their Cities, their yieldance had been fruitless; now they make an early peace, and are preserved. There is no wisdom in staying till a judgement come home to us; the only way to avoid it, is to meet it half way. There is the same remedy of war, and of danger: To provoke an enemy in his own borders, is the best stay of invasion; and to solicit God betimes in a manifest danger, is the best antidote for death.  
I commend their wisdom in seeking peace; I do not commend their falsehood, in the manner of seeking it: who can look for any better of Pagans? But as the faith of Rahab is so rewarded, that her lie is not punished: so the fraud of these Gibeonites, is not an equal match to their belief; since the name of the Lord GOD of Israel, brought them to this suit of peace.  
Nothing is found fitter to deceive God's people, than a counterfeit copy of age. Here are old sacks, old bottles, old shoes, old garments, old bread. The Israelites that had worn one suit forty years, seemed new-clad in comparison of them. It is no new policy, that satan would beguile us with a vain colour of antiquity, clothing falsehood in rags. Errors are never the elder, for their patching: Corruption can do the same that time would do; we may make age, as well as suffer it. These Gibeonites did tear their bottles, and shoes, and clothes, and made them nought, that they might seem old: so do the false patrons of new errors. If we be caught with this Gibeonitish stratagem, it is a sign we have not consulted with God.  
The sentence of death was gone out against all the inhabitants of Canaan. These Hivites acknowledge the truth, and judgements of GOD, and yet seek to escape by a league with Israel. The general denunciations of the vengeance of God, enwrap all sinners; Yet may we not despair of mercy. If the secret counsel of the Almighty had not designed these men to life, joshua could not have been deceived, with their league. In the generality there is no hope: Let us come in the old rags of our vileness, to the true joshua, & make our truce with him; we may live, yea, we shall live. Some of the Israelites suspect the fraud; and notwithstanding all their old garments, and provisions, can say, It may be thou dwellest among us. If joshua had continued this doubt, the Gibeonites had torn their bottles in vain. In cases and persons unknown, it is safe not to be too credulous: Charity itself will allow suspicion, where we have seen no cause to trust.  
If these Hivites had not put on new faces, with their old clothes, they had surely changed countenance, when they heard this argument of the Israelites, (It may ●e thou dwellest amongst us; how ●●en can I make a league with thee?) They had perhaps hoped, their submission would not have been ●●fused, wheresoev they had ●●welt: but, lest their neighbourhood might be a prejudice, they ●ome disguised; and now hear, ●●at their nearness of abode was 〈◊〉 unremovable bar of peace. 〈◊〉 was quarrel enough, that they ●●re Canaanites; God had forbidden both the league, and the 〈◊〉 of the native inhabitants. He ●●at calls himself the GOD of ●●ace, proclaims himself the ●●d of hosts: and not to fight ●here he hath commanded, is to ●●ak the peace with God, whiles 〈◊〉 nourish it with men. Contention with brethren, is not mo●● hateful to him, than 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 we cannot do●● lawfully.  
What a smooth tale did the● Gibeonites tell for themselves? 〈◊〉 the remoteness of their Country the motives of their journey; 〈◊〉 consultation of their Elders; th● ageing of their provisions in th● way: that it might seem not on●●lie safe, but deserved on the parts, that they should be a●●mitted to a peace, so far sought & purchased with so much toy●● and importunity. Their cloth● and their tongues agreed together; and both disagree from the truth: Deceit is ever lightly wrapped up in plausibility of words; as fair faces oft times hide much unchastity. But this guile sped the better, because it was clad with much plainness: For who would have suspected, that clouted shoes, and ragged coats could have covered so much subtlety? The case seemed so clear, that the Israelites thought it needless to consult with the mouth of the Lord. Their own eyes and ears were called only to counsel; and now their credulity hath drawn them into inconvenience.  
There is no way to convince these Gibeonitish pretences of antiquity, but to have recourse to the oracle of God. Had this been advised with, none of these false rags had shamed the Church of God: whether in our practice, or judgement, this direction cannot fail us; whereas, what we take up on the words of men, proves ever either light, or false wares.  
The facility of Israel had led them into a league, to an oath, for the safety of the Gibeonites: and now within three days they find both their neighbourhood and deceit. Those old shoes of theirs, would easily hold to carry them back to their home. The march of a great Army, is easy: yet within three days the Israelites were before their Cities. joshua might now have taken advantage of their own words, to dissolve his league; and have said; Ye are come from a far Country, these Cities are near; These are not therefore the people, to whom we are engaged by our promise, and oath: And if these Cities be yours, yet ye are not yourselves. Erewhile, ye were strangers; now ye are Hivites, borne and dwelling in the midst of Canaan: we will therefore destroy these Cities near hand, and do you save your people a far off. It would seem very questionable, Whether joshua needed to hold himself bound to this oath; for fraudulent conventions oblige not; and Israel had put in a direct caveat of their vicinity: yet dare not joshua, and the Princes trust to shifts, for the eluding their oath; but must faithfully perform, what they have rashly promised.  
joshuas' heart was clear from any intention of a league with a Canaanite, when he gave his oath to these disguised strangers: yet he durst neither repeal it himself, neither do I hear him sue to Eleazar the high Priest, to dispense with it; but takes himself tied, 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 stir; lest while he was curious of fulfilling the will of GOD, he should violate the oath of God. And if these Gibeonites had not known these holy bonds indissoluble, they neither had been so importunate to obtain their vow, nor durst have trusted it being obtained. If either dispensation with oaths, or equivocation in oaths, had been known in the world, or at least approved, these Gibeonites had not lived, and Israel had slain them without sin: Either Israel wanted skill; or our reseruers, honesty.  
The multitude of Israel, when they came to the walls of these four exempted Cities, itched to be at the spoil: Not out of a desire to fulfil God's commandment, but to enrich themselves, would they have fallen upon these Hivites; They thought all lost that fell beside their fingers. The wealthy City of jericho, was first altogether interdicted them; the walls & houses either fell, or must be burnt; the men and cattle killed; the goods and treasure confiscate to God. achan's booty shows that City was both rich, and proud: yet Israel might be no whit the better for them, carrying away nothing but empty victory; and now four other Cities must be exempted from their pillage. Many an envious look did Israel therefore cast upon these walls; & many bitter words did they cast out against their Princes, the enemies of their gain; whether for swearing, or for that they would not forswear: But howsoever, the Princes might have said in a return to their fraud; We swore indeed to you, but not the people: yet, if any Israelite had but pulled down one stone from their walls, or shed one droop of Gibeonitish blood; he had no less plagued all Israel for perjury, than Achan had before plagued them, for sacrilege. The sequel shows how GOD would have taken it: For, when three hundred years after, Saul (perhaps forgetting the vow of his forefathers) slew some of these Gibeonites, although out of a wel-meant zeal; all Israel smarted for the fact, with a three years famine, and that in David's reign: who received this oracle from God, It is for Saul, and for his bloody house, because he slew the Gibeonites. Neither could this wrong be expiated, but by the blood of Saul's seven sons, hanged up at the very Court-gates of their father.  
joshua and the Princes had promised them life; they promised them not liberty: no covenant was passed against their servitude. It was just therefore with the Rulers of Israel, to make slavery the price both of their lives, and their deceit. The Israelites had themselves been drudges, if the Gibeonites had not beguiled them, and lived. The old rags therefore wherewith they came disguised, must now be their best suits, and their life must be toylesomlie spent in heawing of wood, and drawing of water, for all Israel. How dear is life to our nature, that men can be content to purchase it with servitude? It is the wisdom of God's children to make good use of their oversights. The rash oath of Israel, proves their advantage: Even wicked men gain by the outside of good actions: Good men make a benefit of their sins.  
FINIS.   

Faults of the Press thus to be corrected.  
Read 

Yea for yet. page 55. line 5.  
Adoring for adorning. pa. 78. l. ult.  
Contentments for contemners. p. 396. l. 3.