Works of Joseph Hall, Book 7 – Dedication 37
Contemplations. THE SEVENTH BOOKE.
AARONS Cenſer and Rod.
WHen ſhall wee ſee an end of theſe murmurings, and theſe iudgements? Becauſe theſe men roſe vp againſt Moſes and Aaron, therefore God conſumed them; and becauſe God conſumed them, therefore the people riſe vp againſt Moſes and Aaron: and now becauſe the people thus murmure, God hath againe begun to conſume them. What a circle is here of ſinnes, and iudgements? Wrath is gone out from God: Moſes is quick-ſighted, and ſpies it at the ſetting out. By how much more faithfull, and familiar wee are with God, ſo much earlier doe we diſcerne his iudgements; as thoſe which are well acquainted with men, know by their lookes and geſtures that, which ſtrangers vnderſtand but by their actions; As finer tempers are more ſenſible of the changes of weather. Hence the Seers of God hauehave euer from their Watch-tower deſcried the iudgements of God afarre off. If another man had ſeene from Carmel a cloud of a hand-breadth, he could not hauehave told Ahab, he ſhould be wet. It is enough for Gods Meſſengers, out of their acquaintance with their Maſters proceedings, to fore-ſee puniſhment: No maruell, if thoſe ſee it not, which are wilfully ſinfull: we men reueale not our ſecret purpoſes, either to enemies or ſtrangers: all their fauour is to feele the plague ere they can eſpy it.
Moſes, though he were great with God, yet hee takes not vponupon him this reconciliation; he may aduiſe Aaron what to do, himſelfe vndertakes not to act it: It is the worke of the Prieſthood, to make an atonement for the people: Aaron was firſt his brothers tongue to Pharaoh; now he is the peoples tongue to God: he onelyonly muſt offer vp the incenſe of the publike prayers to God. Who would not thinke it a ſmall thing to hold a Cenſer in his hand? yet if any other had done it, he had falne with the dead, and not ſtood betwixt the liuing and dead; in ſtead of the ſmoke aſcending, the fire had deſcended vponupon him: And ſhall there be leſſe vſe, or leſſe regard of the Euangelicall miniſterie, then the Legall? When the world hath powred out all his contempt, wee are they, that muſt reconcile men to God; and without vsus, they periſh.
I know not whether more to maruell at the courage, or mercy of Aaron: His mercy, that hee would yet ſaue ſo rebellious a people; his courage, that hee would ſaue them, with ſo great a danger of himſelfe. For, as one that would part a fray, he thruſts himſelfe vnderunder the ſtrokes of God; and puts it to the choice of the reuenger, whether hee will ſmite him, or forbeare the reſt; Hee ſtands boldly betwixt the liuing and the dead, as one that will either dye with them, or hauehave them liue with him; the ſight of fourteene hundred carcaſſes diſmayed him not: he that before feared the threats of the people, now feares not the ſtrokes of God. It is not for Gods Miniſters, to ſtand vponupon their owne perils in the common cauſes of the Church: Their prayers muſt oppoſe the iudgements of the Almighty; When the fire of Gods anger is kindled, their Cenſers muſt ſmoke with fire from the Altar. EueryEvery Chriſtian muſt pray for the remouall of vengeance: how much more they, whom God hath appointed to mediate for his people? EueryEvery mans mouth is his owne: but they are the mouths of all.
Had Aaron thruſt in himſelfe with empty hands, I doubt whether he had preuailed; now this Cenſer was his protection; When we come with ſupplications in our hands, we need not feare the ſtrokes of God. Wee hauehave leaue to reſiſt the diuine iudgements by our prayers, with fauour and ſucceſſe. So ſoone as the incenſe of Aaron aſcended vp vntounto God, he ſmelt a ſauour of reſt; he will rather ſpare the offenders, then ſtrike their interceſſor. How hardly can any people miſcary, that hauehave faithfull Miniſters to ſue for their ſafety? Nothing but the ſmoke of hearty prayers can cleanſe the ayre from the plagues of God.
If Aarons ſacrifice were thus accepted; how much more ſhall the High-Prieſt of the New Teſtament, by interpoſing himſelfe to the wrath of his Father, deliuer the offenders from death? The plague was entred vponupon all the ſonnes of men: O Sauiour, thou ſtood'ſt betwixt the liuing, and the dead, that all which beleeue in thee, ſhould not periſh. Aaron offered and was not ſtricken; but thou, O Redeemer, wouldeſt offer and be ſtrooke, that by thy ſtripes we might be healed: So ſtood'ſt thou betwixt the dead and liuing, that thou wert both aliue and dead; and all this, that we, when we were dead, might liue for euer.
Nothing more troubled Iſrael, then a feare left the two brethren ſhould cunningly ingroſſe the gouernment to themſelues. If they had done ſo, what wiſe men would hauehave enuied them an office ſo little worth, ſo dearly purchaſed? But becauſe this conceit was euer apt to ſtir them to rebellion, and to hinder the benefit of this holy ſouerainty; therefore God hath endeuoured nothing more, then to let them ſee that theſe officers, whom they ſo much enuied, were of his owne proper inſtitution: They had ſcarce ſhut their eyes, ſince they ſaw the confuſion of thoſe two hundred and fifty vſurping ſacrificers; and Aarons effectuall interceſſion for ſtaying the plague of Iſrael. In the one, the execution of Gods vengeance vponupon the competitors of Aaron for his ſake; In the other, the forbearance of vengeance vponupon the people for Aarons mediation, might hauehave challenged their voluntary acknowledgement of his iuſt calling from God. If there had beene in them either awe, or thankfulneſſe, they could not hauehave doubted of his lawfull ſupremacie. How could they chooſe but argue thus; Why would God ſo fearfully hauehave deſtroyed the riuals that durſt conteſt with Aaron, if he would hauehave allowed him any equall? Wherefore ſerue thoſe plates of the Altar, which we ſee made of thoſe vſurped Cenſers, but to warne all poſteritie of ſuch preſumption? Why ſhould God ceaſe ſtriking, whiles Aaron interpoſed betwixt the liuing and the dead,, if he were but as one of vsus? Which of vsus, if wee had ſtood in the plague, had not added to the heape? Incredulous minds will not be perſwaded with any euidence. Theſe two brothers had liued aſunder forty yeeres, God makes thē both meet in one office of deliuering Iſrael. One halfe of the miracles were wrought by Aaron; he ſtrooke with the rod, whiles it brought thoſe plagues on Egypt. The Iſraelites heard God call him vp by name to mount Sinai; They ſaw him anointed from God: and (leſt they ſhould thinke this a ſet match betwixt the brethren) they ſaw the earth opening, the fire iſſuing from God vponupon their emulous oppoſites: they ſaw his ſmoke a ſufficient antidote for the plague of God; and yet ſtill Aarons calling is queſtioned. Nothing is more naturall to eueryevery man, then vnbeliefe: but the earth neuer yeelded a people ſo ſtrongly incredulous, as theſe; and after ſo many thouſand generations, their children doe inherite their obſtinacie; ſtill doe they oppoſe the true High-Prieſt, the Anointed of God: ſixteene hundred yeares deſolation hath not drawne from them to confeſſe him whom God hath choſen.
How deſirous was God to giuegive ſatisfaction euen to the obſtinate! There is nothing more materiall, then that men ſhould bee aſſured their ſpirituall guides hauehave their Comiſſion and Calling from God: The want whereof is a preiudice to our ſucceſſe. It ſhould not be ſo: but the corruption of men will not receiue good, but from due meſſengers.
Before, God wrought miracles in the Rod of Moſes; now, in the rod of Aaron. As Pharaoh might ſee himſelfe in Moſeſes rod; who, of a rod of defence and protection, was turned into a venemous Serpent: So Iſrael might ſee themſelues in the rod of Aaron. EueryEvery Tribe and eueryevery Iſraelite was, of himſelfe, as a ſere-ſticke, without life, without ſap; and if any one of them had power to liue, and flouriſh, hee muſt acknowledge it from the immediate power, and gift of God.
Before Gods calling, all men are alike: EueryEvery name is alike written in their Rod; there is no difference in the letters, in the wood; neither the characters of Aaron are fayrer, nor the ſtaffe more precious; It is the choiſe of God that makes the diſtinction: So it is in our calling of Chriſtianitie; All are equally deuoid of poſſibility of grace: all equally liueleſſe; by nature we are all ſonnes of wrath: If we be now better then others, who ſeparated vsus? We are all Crabſtocks in this Orchard of God, he may graffe what fruit he pleaſes, vponupon vsus; onelyonly the grace and effectuall calling of God makes the difference.
Theſe twelue Heads of Iſrael would neuer hauehave written their names in their rods, but in hope they might be choſen to this dignitie. What an honour was this Prieſthood, whereof all the Princes of Iſrael are ambitious? If they had not thought it an high preferment, they had neuer ſo much enuied the office of Aaron. What ſhall wee thinke of this change? Is the Euangelicall miniſtration of leſſe worth then the Leuiticall? Whiles the Teſtament is better, is the ſeruice worſe? How is it, that the great thinke themſelues too good for this imployment? How is it, that vnderunder the Goſpell, men are diſparaged with that, which honoured them vnderunder the Law; that their ambition and ſcorne, meet in one ſubiect?
Theſe twelue rods are not laid vp in ſeuerall cabinets of their owners; but are brought forth, and laid before the Lord. It is fit God ſhould make choice of his owne attendants. Euen wee men hold it iniurious to hauehave ſeruants obtruded vponupon vsus, by others: neuer ſhall that man hauehave comfort in his Miniſterie, whom God hath not choſen. The great Commander of the world hath ſet eueryevery 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, Digge thou in this Mine. Hee that giues, and knowes our abilities, can beſt ſet vsus on worke.
This rod was the paſtorall ſtaffe of Aaron, the great Shepheard of Iſrael. God teſtifies his approbation of his charge, by the fruit. That a rod cut off from the tree, ſhould bloſſome, it was ſtrange; but that in one night it ſhould beare buds, bloſſomes, fruit, and that both ripe and hard, it was highly miraculous. The ſame power that reuiues the dead plants of winter, in the Spring, doth it here without earth, without time, without ſunne; that Iſrael might ſee and grant, It was no reaſon his choice ſhould be limited, whoſe power is vnlimited.
Fruitfulneſſe is the beſt argument of the calling of God: Not only all the plants of his ſetting, but the very boughs cut off from the body of them, will flouriſh. And that there may not want a ſucceſſion of increaſe, here are fruit, bloſſomes, buds; both proofe and hope, inſeparably mixed.
It could not but bee a great comfort vntounto Aaron, to ſee his rod thus miraculouſly flouriſhing; to ſee this wonderfull Teſtimonie of Gods fauour, and Election: Sure, he could not but thinke; Who am I, O God, that thou ſhouldeſt thus chooſe me out of all the Tribes of Iſrael? My weakneſſe hath beene more worthy of thy rod of correction, then my rod hath been worthy of theſe bloſſomes. How haſt thou magnified me, in the ſight of all thy people? How able art thou to vphold my imbecilitie 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 ſapleſſe rod of my profeſſion? That ſeruant of God is vvorthy to faint, that holds it not a ſufficient encouragement, to ſee the euident proofes of his Maſters fauour.
Commonly, thoſe fruits which are ſoone ripe, ſoone wither; but theſe Almonds of Aarons rod, are not more early, then laſting: the ſame hand which brought them out before their time, preſerued them beyond their time; and for perpetuall memorie, both rod and fruit muſt bee kept in the Arke 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 and gouernment of Gods people, are precious to him, and muſt be ſo to men. All times ſhall ſee and wonder, how his ancient Church was fed, taught, ruled. Moſes his rod did great miracles, yet I finde it not in the Arke. The rod of Aaron hath this priuiledge, becauſe it caried the miracle ſtill in it ſelfe; whereas the wonders of that other rod were paſſed. Thoſe monuments would God hauehave continued in his Church, which carie in them the moſt manifeſt euidences of that which they import.
The ſame God, which by many tranſient demonſtrations had approued the calling of Aaron to Iſrael, will now hauehave a permanent memoriall of their coniunction; that whenſoeuer they ſhould ſee this relike, they ſhould be aſhamed of their preſumption, and infidelitie. The name of Aaron was more plainely written in that rod, then the ſin of Iſrael was in the fruit of it; and how much Iſrael finds their rebellion beaten with this rod, appeares in their preſent relenting, and complaint; Behold we are dead, we periſh. God knowes how to pull downe the biggeſt ſtomack, and can extort glory to his owne Name, from the moſt obſtinate gainſayers.
Of the Brazen Serpent.
SEuen times already hath Iſrael mutined againſt Moſes, and ſeuen times hath either been threatned, or puniſhed; yet now they fall to it afreſh. As a teaſtie man finds occaſion to chafe at eueryevery trifle: ſo this diſcontented people either finde or make all things troubleſome. One while they hauehave no water; then bitter; One while no God; then one too many; One while no bread; then bread enough, but too light; One while they will not abide their Gouernours: then they cannot abide their loſſe. Aaron and Miriam were neuer ſo grudged aliue, as they are bewailed dead. Before, they wanted Onions, Garlicke, Fleſh-pots; now they want Figs, Vines, Pomegranats, Corne. And as crabid children, that cry for eueryevery thing they can thinke of, are whipped by their wiſe mother: So God iuſtly ſerues theſe fond Iſraelites.
It was firſt their way that makes them repine: They were faine to goe round about Idumea; the iourney was long and troubleſome. They had ſent intreaties to Edom for licence of paſſage the next way, reaſonably, ſubmiſſely: It was churliſhly denied them. Eſau liues ſtill in his poſteritie; Iacob in Iſrael: The combate which they began in Rebeccaes belly, is not yet ended. Amalec, which was one limme of Eſau, followes them at the heeles; The Edomite, which was another, meets them in the face: So long as there is a world, there will bee oppoſition to the choſen of God. They may come at their perill; the way had beene neerer, but bloody; they dare not goe it, and yet complaine of length.
If they were afraid to purchaſe their reſting place with warre, how much leſſe would they their paſſage? What ſhould God doe with impatient men? They will not goe the neereſt way, and yet complaine to goe about. Hee that will paſſe to the promiſed Land, muſt neither ſtand vponupon length of way, nor difficulty. EueryEvery way hath his inconueniencies: the neereſt hath more danger, the fartheſt hath more paine; Either, or both muſt be ouercome, if euer we will enter the reſt of God.
Aaron and Miriam were now paſt the danger of their mutinies; for want of another match, they ioyne God with Moſes, in their murmurings: Though they had not mentioned him, they could not ſeuer him in their inſurrection; For, in the cauſes of his owne ſeruants, he challenges euen when he is not challenged. What will become of thee, O Iſrael, when thou makeſt thy Maker thine enemy? Impatience is the couſin to Frenſie: this cauſes men not to care vponupon whom they run, ſo they may breathe out ſome reuenge. How oft hauehave we heard men that hauehave beene diſpleaſed by others, teare the name of their Maker in pieces? Hee that will iudge, and can confound, is fetcht into the quarrell without cauſe. But if to ſtriue with a mighty man bee vnwiſe, and vnſafe, what ſhall it be to ſtriue with the mighty God?
As an angry child caſts away that which is giuen him, becauſe he hath not that hee would: ſo doe theſe fooliſh Iſraelites; their bread is light, and their water vnſatisfying, becauſe their way diſpleaſed them. Was euer people fed with ſuch bread, or water? Twice hath the very Rocke yeelded them water, and eueryevery day the heauen affords them bread. Did any one ſoule amongſt them miſcarie, either for hunger, or thirſt? But no bread will downe with them, ſaue that which the earth yeelds; no water …ut from the naturall Wels, or Riuers. Vnleſſe nature may be allowed to bee her owne caruer, ſhe is neuer contented.
Manna had no fault, but that it was too good, and too frequent: the pulſe of Egypt had been fitter for theſe courſe mouths: This heauenly bread was vnſpeakably delicious; it taſted like wafers of hony, and yet euen this Angels food is contemned. He that is full deſpiſeth an hony-combe. How ſweet and delicate is the Goſpel! Not onelyonly the Fathers of the Old Teſtament, but the Angels deſired to looke into the glorious myſteries of it, and yet we are cloyed. This ſupernaturall food is too light: the bread-corne of our humane reaſon, and profound diſcourſe, would better content vsus.
Moſes will not reuenge this wrong, God will; yet will he not deale with them himſelfe, but he ſends the fiery Serpents to anſwer for him: How fitly! They had caried themſelues like ſerpents to their gouernors: how oft had they ſtung Moſes and Aaron, neere to death? If the Serpent bite when he is not charmed, no better is a ſlanderer. Now theſe venemous Adders reuenge 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 leſſe can the ſting of an ill tongue, or the malice of an ill ſpirit, ſtrike vsus without him? Whiles they were in Goſhen, the Frogs, Lice, Caterpillers ſpared them, and plagued the Egyptians; now they are rebellious in the Deſart, the ſerpents finde them out, and ſting them to death. Hee that brought the Quailes thither to feed them, fetches theſe Serpents thither to puniſh them. While we are at warres with God, we can looke for no peace with his creatures: EueryEvery thing reioyces to execute the vengeance of his Maker. The ſtones of the field will not bee in league with vsus, while we are not in league with God.
Theſe men, when the Spies had told them newes of the Gyants of Canaan, a little before had wiſht, Would God wee were dead in this Wilderneſſe: Now God hath heard their prayers, what with the Plague, what with the Serpents, many thouſands of them dyed. The ill wiſhes of our impatience are many times heard. As thoſe good things are not granted vsus, which we pray for, without care; ſo thoſe euils which wee pray for, and would not hauehave, are oft granted. The eares of God are not only open to the prayers of faith, but to the imprecations of infidelitie. It is dangerous wiſhing euill to our ſelues, or ours; It is iuſt with God to take vsus at our word, and to effect that, which our lips ſpeake againſt our heart.
Before, God hath euer conſulted with Moſes; and threatned, ere he puniſht: now he ſtrikes, and ſayes nothing. The anger is ſo much more, by how much leſſe notified. When God is not heard before he is felt, (as in the hewing of wood, the blow is not heard, till the axe be ſeene to hauehave ſtrooke) it is a fearfull ſigne of diſpleaſure: It is with God, as with vsus men, that ſtill reuenges are euer moſt dangerous. Till now, all vvas well enough with Iſrael, and yet they grudged; Thoſe that will complaine without a cauſe, ſhall hauehave cauſe to complaine for ſomething. Diſcontented humours ſeldome ſcape vnpuniſhed; but receiue that moſt iuſtly whereat they repined vniuſtly.
Now the people are glad to ſeeke to Moſes vnbidden. Euer heretofore, they hauehave been wont to be ſued to, and intreated for without their owne intreaty; now their miſerie makes them importunate; There need no ſollicitor, where there is ſenſe of ſmart. It were pity, men ſhould want affliction; ſince it ſends them to their prayers, and confeſſions. All the perſwaſions of Moſes could not doe that which the Serpents hauehave done for him. O God, thou ſeeſt how neceſſary it is wee ſhould be ſtung ſometimes: elſe we ſhould runne wilde, and neuer come to a ſound humiliation; wee ſhould neuer ſeeke thee, if thy hand did not finde vsus out.
They had ſpoken againſt God, and Moſes; and now they humbly ſpeake to Moſes that he would pray to God for them. He that ſo oft prayed for them vnbidden, cannot but much more doe it requeſted; and now obtaines the meanes of their cure. It was equally in the power of God, to remoue the Serpents; and to heale their ſtinging; to hauehave cured the Iſraelites by his word, and by his ſigne: 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 venome may indanger the Iſraelites; and that they, thus affected, …y ſeeke to him for remedy; and ſeeking, may finde it, from ſuch meanes, as ſhould hauehave no power, but in ſignification; that while their bodies were cured by the ſigne, their ſoules might be confirmed, by the matter ſignified. A Serpent of braſſe could no more heale, then ſting them. What remedy could their eyes giuegive to their legges? Or what could a Serpent of cold braſſe preuaile againſt a liuing and fierie Serpent? In this troubleſome Deſart, wee are all ſtung by that fiery and old Serpent; O Sauiour, it is to thee we muſt looke, and be cured; It is thou that wert their Paſchal Lambe, their Manna, their Rock, their Serpent. To all purpoſes doſt thou vary thy ſelfe to thy Church, that we may finde thee eueryevery-where: Thou art for our nouriſhment, refreſhing, cure; as hereafter, ſo euen now, all in all.
This Serpent which was appointed for cure to Iſrael, at laſt ſtings them to death, by Idolatrous abuſe. What poyſon there is in Idolatry, that makes euen Antidotes deadly! As Moſes therefore raiſed this Serpent, ſo Ezekias pulled it downe: God commanded the raiſing of it, God approued the demoliſhing of it. Superſtitious vſe can marre the very inſtitutions of God: how much more the moſt wiſe and well-grounded deuices of men?
Of BALAAM.
MOab and Midian had beene all this while ſtanders by, and lookers on; If they had not ſeen the patterne of their own ruine, in theſe neighbors; it had neuer troubled them, to ſee the Kings of the Amorites, and Baſhan to fall before Iſrael. Had not the Iſraelites camped in the Plaines of Moab, their victories had beene no eye-ſore to Balac. Wicked men neuer care to obſerue Gods iudgments, till themſelues be touched; The fire of a neighbors houſe would not ſo affect vsus, if it were not with the danger of our owne: Secure mindes neuer ſtartle, till God come home to their very ſenſes.
Balac and his Moabites had wit enough to feare, not wit enough to preuent iudgement: They ſee an enemy in their borders, & yet take no right courſe for their ſafety. Who would not hauehave looked, that they ſhould hauehave come to Iſrael, with conditions of peace? Or, why did they not thinke; Either Iſraels God is ſtronger then ours, or he is not? If he be not, Why are we afraid of him? If he be, Why do we not ſerue him? The ſame hand which giues them victory, can giuegive vsus protection. Carnall men that are ſecure of the vengeance of God, ere it doe come, are maſtered with it, when it doth come; and not knowing which way to turne them, run forth at the wrong doore.
The Midianites ioyne with the Moabites, in conſultation, in action againſt Iſrael. One would hauehave thought, they ſhould hauehave looked for fauour from Moſes, for Iethroes ſake; which was both a Prince of their Country, and father in law to Moſes; and either now, or not long before, was with Iſrael in the Wilderneſſe. Neither is it like, but that Moſes hauing found forty yeeres harbour amongſt them, would hauehave been (what he might) inclinable to fauourable treaties with them: but now, they are ſo faſt linked to Moab, that they will either ſinke or ſwim together. Intireneſſe with wicked conſorts is one of the ſtrongeſt chaines of Hell, and bindes vsus to a participation both of ſin, and puniſhment: An eaſie occaſion will knit wicked hearts together, in conſpiracy againſt the Church of God.
Their errand is deuilliſh (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 policie would preuaile againſt Gods Church, it could not ſtand. And why ſhould not wee bee as induſtrious to promote the glory of God, and bend both our hands and heads to the cauſes of the Almighty? When all helpes faile Moab, the Magician is ſought to. It is a ſigne of a deſperate cauſe, to make Satan either our Counſellor, or our refuge.
Why did they not ſend to Balaam to bleſſe themſelues, rather then to curſe Iſrael? It had beene more eaſie to be defended from the hurt of their enemies, then to hauehave 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 thank-worthy, to ſaue their own blood, if they did not ſpill the blood of others; As if their owne proſperity had beene nothing, if Iſrael alſo proſpered. If there bee one proiect worſe then 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 beene perſwaded of the ſtrength of his charm, he had not ſent ſo far, & payd ſo deare for it; now he truſts more to his inchantment, then to the forces of Moab, and Midian: and (as heauen and earth were in the power of the charmers tongue) he ſaith, He that thou bleſſeſt, is bleſſed; and he whom thou curſeſt, is curſed. Magicke, through the permiſſion of God, is powerfull; for whatſoeuer the Deuill can doe, the Magician may doe; but it is madneſſe to thinke either of them omnipotent. If either the curſes of men, or the indeauors of the powers of darkneſſe, ſhould be effectuall, all would be Hell. No, Balac: So ſhort is the power of thy Balaam, that neither thou, nor thy prophet himſelfe, can auoid that curſe, which thou wouldeſt hauehave brought vponupon Iſrael. Had Balaam been a true Prophet of God, this bold aſſurance had been but iuſt. Both thoſe ancient Seers, and the Prophets of the Goſpel hauehave the ratification of God in heauen, to their ſentences on earth. Why hauehave wee leſſe care of the bleſſings, and leſſe feare of the curſes and cenſures of Gods Miniſters? Who would not rather hauehave Eliſhaes guard, then both the Kings of Iſrael, and Aſſyria? He himſelfe as hee had the Angelical chariots and horſmen about him, ſo was he the chariots and horſmen of Iſrael: Why ſhould our faith be leſſe ſtrong, then ſuperſtition? Or why ſhould Gods agents hauehave leſſe vertue then Satans?
I ſhould wonder to heare God ſpeake with a falſe prophet, if I did not know, it hath beene no rare thing with him (as with men) to beſtow words, euen where he will not beſtow fauour. Pharaoh, Abimelec, Nebuchadnezzar, receiue viſions from God: neither can I thinke this ſtrange, when I heare God ſpeaking to Satan, in a queſtion no leſſe familiar then this of Balaam; Whence com'ſt thou, Satan. Not the ſound of the voice of God, but the matter which he ſpeakes, argues louelove: He may ſpeake to an enemy; he ſpeakes peace to none, but his owne. It is a vaine bragge, God hath ſpoken to me. So may he doe to reprobates, or Deuils. But what ſaid he? Did he ſay to my ſoule, I am thy ſaluation? Hath he indented with me that he will be my God, and I ſhall bee his? I cannot heare this voice and not liue.
God heard all the conſultation, and meſſage of theſe Moabites; theſe meſſengers could not hauehave moued their foote, or their tongue, but in him: and yet hee which asked Adam, where he was, askes Balaam, What men are theſe? I hauehave euer ſeene, that God loues to take occaſion of proceeding with vsus, from our ſelues, rather then from his owne immediate preſcience. Hence it is, that we lay open our wants, and confeſſe our ſinnes, to him that knowes both, better then our own hearts, becauſe he wil deale with vsus from our owne mouthes.
The preuention of God, forbids both his iourney, and his curſe. And what if he had beene ſuffered to goe and curſe? What corne had this wind ſhaken, when God meant to bleſſe them? How many Buls hauehave bellowed out execrations againſt this Church of God? What are we the worſe? Yea I doubt, if we had bin ſo much bleſſed, had not thoſe Balaamitiſh curſes beene ſpent vponupon vsus. He that knowes what waſte winde the cauſeleſſe curſes of wicked men are, yet will not hauehave Balaam curſe Iſrael; becauſe he wil not allow Balac ſo much incouragement, in his oppoſition, as the conceit of this helpe. Or perhaps, if Balac thought this Sorcerer a true Prophet, God would not hauehave his Name, ſo much, as in the opinion of the heathen, ſcandalized, in vſurping it to a purpoſe, which he meant not ſhould ſucceed.
The hand of God is in the reſtraint of many euils, which wee neuer knew to be towards vsus. The Iſraelites ſate ſtill in their Tents, they little thought what miſchiefe was brewing againſt them: without euer making them of counſell, God croſſes the deſignes of their enemies. Hee that keepeth Iſrael, is both a ſure and a ſecret friend. The reward of the diuination had eaſily commanded the iourney, and curſe of the couetous prophet, if God had not ſtayed him. How oft are wicked men curſed by a diuine hand, euen in thoſe ſins, which their heart ſtands to? It is no thank to lewd men that their wickedneſſe is not proſperous. Whence is it that the world is not ouer-run with euill, but from this; that men cannot be ſo ill as they would?
The firſt entertainment of this meſſage, would make a ſtranger thinke Balaam wife, and honeſt: Hee will not giuegive a ſudden anſwer, but craues leaſure to conſult with God, and promiſes to returne the anſwer he ſhall receiue. Who would not ſay; This man is free from raſhneſſe, from partiality? Diſſimulation is crafty, & able to deceiue thouſands: The words are good: when he comes to action, the fraud bewaries it ſelfe: For, both he inſinuates his own forwardneſſe, and caſts the blame of the prohibition, vponupon God, and (which is worſe) deliuers but halfe his anſwer: he ſayes indeed, God refuſes to giuegive them leaue to goe: He ſayes not, as it was, He charges me not to curſe them, for they are bleſſed. So did Balaam deny, as one that wiſht to be ſent for againe. Perhaps a peremptory refuſall had hindered his further ſollicitation. Concealement of ſome truths, is ſometimes as faulty, as a deniall. True fidelity is not niggardly in her relations.
Where wickedneſſe meets with power, it thinkes to command all the world, and takes great ſcorne of any repulſe. So little is Balac diſcouraged with one refuſall, that he ſends ſo much the ſtronger meſſage; Mo Princes, and more honorable. Oh that wee could be ſo importunate for our good, as wicked men are for the compaſſing of their owne deſignes! A deniall doth but whet the deſires of vehement ſuitors. Why are we faint in ſpirituall things, when we are not denied, but delayed?
Thoſe which are themſelues tranſported with vanity, and ambition, thinke that no heart hath power to reſiſt theſe offers. Balacs Princes thought they had ſtrooke it dead, when they had once mentioned promotion to great honour. Selfe-louelove makes them thinke they cannot be ſlaues, whiles others may be free; and that all the world would be glad to runne on madding after their bait. Nature thinks it impoſſible to contemn honor and wealth; and becauſe too many ſoules are thus taken, cannot beleeue that any would eſcape. But let carnall hearts know, there are thoſe can ſpit the world in the face, and ſay, Thy gold and ſiluer periſh with thee: and that in compariſon of a good conſcience, can tread vnderunder foot his beſt proffers, like ſhadowes, as they are; and that can doe as Balaam ſaid.
How neere, truth, and falſhood can lodge together! Here was piety in the lips, and couetouſneſſe in the heart. Who can any more regard good words, that heares Balaam ſpeake ſo like a Saint? An houſefull of gold & ſiluer may not peruert his tongue his heart is won with leſſe: for if he had not already ſwallowed the reward, and found it ſweet, why did he againe ſollicit God, in that which was peremptorily denyed him? If his mind had not beene bribed already, why did he ſtay the meſſenger? why did he expect a change in God? why was he willing to feed them with hope of ſucceſſe, which had fed him with hope of recompence? One prohibition is enough for a good man. Whiles the delay of God doth but hold vsus in ſuſpence, importunity is holy and ſeaſonable: but when once he giues a reſolute deniall, it is prophane ſaucineſſe to ſollicit him. When we aske what we are bidden, our ſuites are not more vehement then welcome: but when we begge prohibited fauours, our preſumption is troubleſome, and abhominable: No good heart will endure to be twice forbidden.
Yet this opportunity had obtained a permiſſion; but, a permiſſion, worſe then a deniall. I heard God ſay, before; Go not, nor curſe them; Now he ſayes, Goe, but curſe not. Anon, he is angry that he did not goe. 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 giues leaue to the act, but that he giues a man ouer to his ſinne in the act; this ſufferance implies not fauour, but iudgement: ſo did God bid Balaam to goe, as Salomon bids the yong man follow the wayes of his owne heart. It is one thing to like, another thing to ſuffer; Moſes neuer approued thoſe legall diuorces, yet he tolerated them: God neuer liked Balaams iourney, yet he diſpleaſedly giues way to it: as if he ſaid; Well, ſince thou art ſo hot, ſet on this iourney, be gone. And thus Balaam tooke it: elſe, when God after profeſſed his diſpleaſure for the iourney, it had beene a ready anſwer, Thou commandedſt me: but herein his confeſſion argues his guilt. Balaams ſuite, and Iſraels Quailes had both one faſhion of grant; in anger. How much better is it, to hauehave gracious denials, then angry yeeldings?
A ſmall perſwaſion hartens the willing: It booted not to bid the couetous prophet haſten to his way. Now he makes himſelfe ſure of ſucceſſe: His corrupt hart tels him, that as God had relented in his licence to goe, ſo he might perhaps, in his licence to curſe; and he ſaw how this curſe might bleſſe him with abundance of wealth: hee roſe vp earely therefore and ſaddled his Aſſe. The night ſeemed long to his forwardneſſe. Couetous men need neither clocke nor bell to awaken them: their deſires make them reſtleſſe. O that we could, with as much eagerneſſe ſeeke the true riches, which onelyonly can make vsus happy!
We that ſee onelyonly the out-ſide of Balaam, may maruell, why he that permitted him to goe, afterward oppoſes his going: but God that ſaw his heart, perceiued what corrupt affections caried him: hee ſaw, that his couetous deſires and wicked hopes, grew the ſtronger, the neerer he came to his end: An Angell is therefore ſent to with-hold the haſty Sorcerer. Our inward diſpoſition, is the life of our actions; according to that doth the God of ſpirits iudge vsus, whiles men cenſure according to our externall motions. To goe at all, when God had commanded to ſtay, was preſumptuous: but to goe with deſire to curſe, made the act doubly ſinfull, and fetcht an Angell to reſiſt it. It is one of the worthy imployments of good Angels, to make ſecret oppoſition to euill deſignes: Many a wicked act hauehave they hindered, without the knowledge of the agent. It is all one with the Almighty, to worke by Spirits, and men; It is therefore our glory to be thus ſet on worke: To ſtop the courſe of euill, either by diſſwaſion, or violence, is an Angelicall ſeruice.
In what danger are wicked men, that hauehave Gods Angels their oppoſites? The Deuill moued him to goe; a good Angell reſiſts him. If an heauenly Spirit ſtand in the way of a Sorcerers ſinne, how much more ready are all thoſe ſpirituall powers, to ſtop the miſcariages of Gods deare children? How oft had we falne yet more, if theſe Guardians had not vpheld vsus, whether by remouing occaſions, or by caſting in good inſtincts? As our good indeuours are oft hindered by Satan; ſo are our euill, by good Angels: elſe were not our protection equall to our danger; and wee could neither ſtand nor riſe.
It had beene as eaſie for the Angell to ſtrike Balaam, as to ſtand in his way; and to hauehave followed him in his ſtarting aſide, as to ſtop him in a narrow path: But euen the good Angels hauehave their ſtints, in their executions. God had ſomewhat more to doe with the tongue of Balaam, and therefore he will not hauehave him ſlaine, but withſtood: and ſo withſtood, that hee ſhall paſſe. It is not ſo much glory to God, to take away wicked men, as to vſe their euill to his owne holy purpoſes. How ſoone could the Commander of heauen and earth rid the world of bad members? But ſo ſhould hee loſe the praiſe of working good by euill inſtruments. It ſufficeth that the Angels of God reſiſt their actions, while their perſons continue.
That no man may maruell to ſee Balaam hauehave viſions from God, and vtter prophecies from him; his very Aſſe hath his eyes opened, to ſee the Angell, which his Maſter could not; and his mouth opened to ſpeak more reaſonably then his Maſter. There is no beaſt deſerues ſo much wonder, as this of Balaam, whoſe common ſenſe is aduanced aboue the reaſon of his rider; ſo as for the time the prophet is brutiſh, and the beaſt propheticall. Who can but ſtand amazed at the eye, at the tongue of this ſilly creature? For ſo dull a ſight, it was much to ſee a bodily obiect, that were not too apparent: but to ſee that ſpirit, which his rider diſcerned not, was farre beyond nature. To heare a voice come from that mouth, which was vſed onelyonly to bray, it was ſtrange, and vncouth: but to heare a beaſt, whoſe nature is noted for incapacity, to our reaſon his Maſter, a profeſſed Prophet, is in the very height of miracles: Yet can no heart ſticke at theſe, that conſiders the diſpenſation of the Almighty, in both. Our eye could no more ſee a beaſt, then a beaſt can ſee an Angell, if he had not giuen this power to it. How eaſie is it for him that made the eye of man and beaſt, to dimme, or inlighten it at his pleaſure! And if his power can make the very ſtones to ſpeake, how much more a creature of ſenſe? That euill ſpirit ſpake in the Serpent to our firſt Parents; Why is it more that a ſpirit ſhould ſpeake in the mouth of a beaſt? How ordinarily did the heathen receiue their Oracles out of ſtones, & trees? Do not we our ſelues teach birds to ſpeak thoſe ſentences they vnderſtand not? We may wonder, we cannot diſtruſt, when we compare the act with the Author; which can as eaſily create a voice, without a body, as a body without a voice. Who now can hereafte plead his ſimplicity, and dulneſſe of apprehending ſpirituall things, when he ſees how God exalts the eies of a beaſt, to ſee a ſpirit? Who can be proud of ſeeing viſions, ſince an Angell appeared to a beaſt? neither was his skinne better after it, then others of his kind. Who can complaine of his owne rudeneſſe, and inability to reply in a good cauſe, when the very beaſt is inabled by God, to conuince his Maſter? There is no mouth, into which God cannot put words: and how oft doth hee chooſe the weake, and vnwiſe, to confound the learned, and mighty!
What had it beene better for the Aſſe to ſee the Angell, if he had ruſhed ſtill vponupon his ſword? Euils were as good not ſeen, as not auoyded; But now he declines the way, and ſaues his burthen. It were happy for peruerſe ſinners, if they could learne of this beaſt, to run away from fore-ſeene iudgements. The reuenging Angell ſtands before vsus; and though we know we ſhall as ſure die, as ſin, yet we hauehave not the wit or grace to giuegive backe; though it be with the hurt of a foot, to ſaue the body; with the paine of the body, to ſaue the ſoule.
I ſee, what fury and ſtripes the impotent prophet beſtowes vponupon this poore beaſt, becauſe he will not goe on; yet if he had gone on, himſelfe had periſhed. How oft do we wiſh thoſe things, the not obtaining whereof is mercy? We grudge to be ſtaid in the way to death, and fly vponupon thoſe which oppoſe our perdition.
I doe not (as who would not expect) ſee Balaams haire ſtand vpright, nor himſelfe alighting, and appaled at this monſter of miracles: But, as if no new thing had happened, he returnes words to the beaſt, full of anger, voyd of admiration; Whether his trade of ſorcering had ſo inured him to receiue voices from his Familiars, in ſhape of beaſts, that this euent ſeemed not ſtrange to him; Or, whether his rage, and couetouſneſſe had ſo tranſported him, that he had no leaſure to obſerue the vnnaturall vnuſualneſſe of the euent. Some men make nothing of thoſe things, which ouercome others with honor, and aſtoniſhment.
I heare the Angell of God taking notice of the cruelty of Balaam to his beaſt: His firſt words to the vnmercifull prophet, are in expoſtulating of this wrong. We little thinke it; but God ſhall call vsus to an account for the vnkind and cruell vſages of his poore mute creatures: He hath made vsus Lords, not tyrants; owners, not tormenters: hee that hath giuen vsus leaue to kill them, for our vſe, hath not giuen vsus leaue to abuſe them, at our pleaſure; they are ſo our drudges, that they are our fellowes by creation. It was a ſigne, the Magician would eaſily wiſh to ſtrike Iſrael with a curſe, when hee wiſhed a ſword to ſtrike his harmeleſſe beaſt. It is ill falling into thoſe hands, whom beaſts find vnmercifull.
Notwithſtanding theſe rubs, Balaam goes on, and is not afraid to ride on that beaſt, whoſe voice he had heard: And now, Poſts are ſped to Balac, with the newes of ſo welcome a gheſt: Hee that ſent Princes to fetch him, comes himſelfe on the way to meet him; Although he can ſay (Am not I able to promote thee?) yet hee giues this high reſpect to him as his better, from whom hee expected the promotion of himſelfe, and his people. Oh the honour that hath beene formerly done by Heathens, to them that hauehave borne but the face of Prophets! I ſhame, and grieue to compare the times and men: OnelyOnly, O God, bee thou mercifull to the contempt of thy ſeruants.
As if nothing needed but the preſence of Balaam, the ſuperſtitious King (out of the ioy of his hope) feaſts his gods, his prophet, his Princes; and on the morrow, caries him vp 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 beene from the true God, he would rather hauehave ſaid, Pull me downe theſe altars of Baal, then Build mee here ſeuen others. The very place conuinces him of faſhood, and Idolatry; And why ſeuen Altars? What needs all this pompe? When the true God neuer required but one at once, as himſelfe is one; why doth the falſe prophet call for no leſſe then ſeuen? As if God ſtood vponupon nūbers? As if the Almighty would hauehave his power either diuided, or limited? Here is nothing but a glorious and magnificent pretence of deuotion. It hath been euer ſeen, that the falſe worſhippers of God hauehave made more pompous ſhowes, and fairer flouriſhes of their piety, and religion, then the true.
Now when Balaam ſees his ſeuen bullockes and ſeuen rams ſmoking vponupon his ſeuen Altars, hee goes vp higher into the mount (as ſome counterfeit Moſes) to receiue the anſwer of God. But will God meet with a Socerer? Will hee make a Prophet of a Magician? O man, who ſhall preſcribe God what inſtruments to vſe? Hee knowes how to imploy, not only Saints, & Angels, but wicked men, Beaſts, Diuels, to his owne glory: He that put words into the mouth of the Aſſe, puts words into the mouth of Balaam: The words doe but paſſe from him; They are not polluted, becauſe they are not his; as the Trunke, thorow which a man ſpeakes, is not more eloquent for the ſpeech that is vttered thorow it. What a notable proclamation had the Infidels wanted of Gods fauour to his people, if Balaams tongue had not beene vſed? How many ſhall once ſay, Lord, we hauehave prophecied in thy name, that ſhall heare, Verily I know you not.
What madneſſe is this in Balaam? Hee that found himſelfe conſtant in ſolliciting, thinkes to find God not conſtant in denying; and, as if that infinite Deity were not the ſame eueryevery where, hopes to change ſucceſſe, with places. Neither is that bold forehead aſhamed to importune God againe in that, wherein his owne mouth had teſtified an aſſurance of deniall. The reward was in one of his eyes; the reuenging Angell in the other: I know not whether (for the time) hee more loued the bribe, or feared the Angell. And whiles hee is in this diſtraction, his tongue bleſſes againſt his heart; and his heart curſes againſt his tongue. It angers him that hee dare not ſpeake what he would; and now at laſt, rather then loſe his hopes, he reſolues to ſpeake worſe then curſes. The feare of Gods iudgement in a worldly heart, is at length ouercome with the louelove of gaine.
Of PHINEAS.
BAlaam pretended an haſte homeward: but he lingred ſo long, that he left his bones in Midian. How iuſtly did he periſh with the ſword of Iſrael, whoſe tongue had inſenſibly ſlaine ſo many thouſands of them? As it is vſually ſaid of the Deuill, that he goes away in a ſtench; ſo may it truely be ſaid of this Prophet of his: According to the faſhion of all hypocrites, his words were good, his actions abhominable; Hee would not curſe, but hee would aduiſe; and his counſell is worſe then a curſe: For his curſe had hurt none but himſelfe; his counſell coſt the blood of 24000 Iſraelites. Hee that had heard God ſpeake by Balaam, would not looke for the Deuill, in the ſame mouth. And if God himſelfe had not witneſſed againſt him, who could beleeue that the ſame tongue which vttered ſo diuine prophecies, ſhould vtter ſo villanous and curſed aduice? Hypocriſie gaines this of men, that it may doe euill, vnſuſpected: But now, hee that heard what hee ſpake in Balacs eare, hath bewrayed, and condemned his counſell, and himſelfe.
This policie was fetcht from the bottome of hell. It is not for lacke of deſire, that I curſe not Iſrael; thou doeſt not more wiſh their deſtruction, then I doe thy wealth, and honor: But ſo long as they hold firme with God, there is no ſorcery againſt Iacob; withdraw God from them, and they ſhall fall alone, and curſe themſelues; Draw them into ſinne, and thou ſhalt with-draw God from them. There is no ſinne more plauſible then wantonneſſe; 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 vnasked. Where Balaam did ſpeake well, there was neuer any Prophet ſpake more diuinely; where he ſpake ill, there was neuer any Deuill ſpake more deſperately: Ill conſell ſeldome ſucceedeth not; Good ſeed fals often out of the way, and rootes not; but the tares neuer light amiſſe. This proiect of the wicked Magician was too proſperous. The daughters of Moab come into the tents of Iſrael; and hauehave captiued thoſe, whom the Amorites and Amalekites could not reſiſt. Our firſt mother Eue bequeathed this dowry to her daughters, that they ſhould bee our helpers to ſinne; the weaker ſexe is the ſtronger, in this conqueſt: had the Moabites ſent their ſubtilleſt Councellors, to perſwade the Iſraelites to their Idol-ſacrifices; they had beene repelled with ſcorne: but now the beautie of their women is ouer-eloquent, and ſucceſſefull. That which in the firſt world betrayed the ſonnes of God, hath now enſnared Gods people; It had beene happy for Iſrael, if Balaam had vſed any charmes, but theſe. As it is the vſe of God to fetch glory to himſelfe out of the worſt actions of Satan; ſo it is the guiſe of that euill one (through the iuſt permiſſion of the Almighty) to raiſe aduantage to himſelfe, from the faireſt pieces of the workmanſhip of God: No one meanes hath ſo much enriched hell, as beautifull faces.
All Idols are abominable: but this of Baal-Peor, was beſides the ſuperſtition of it, beaſtly; Neither did Baal euer put on a forme of ſo much ſhame, as this; yet very Iſraelites are drawne to adore it. When luſt hath blinded the eyes, it caries a man whither it liſts; euen beyond all differences of ſinne. A man beſotted with filthy deſires, is fit for any villany.
Sinne is no leſſe crafty, then Satan himſelfe; giuegive him but roome in the eye, and he will ſoone be poſſeſſed of body and ſoule. Theſe Iſraelites firſt ſaw the faces of theſe Moabites and Midianites; then they grew to like their preſence; from thence to take pleaſure in their feaſts: From their boords, they are drawne to their beds; from their beds, to their Idols; and now they are ioyned to Baal-Peor, and ſeparated from God. Bodily fornication is the way to ſpirituall: If we hauehave made Idols of fleſh, it is iuſt to be giuen vp to Idols of wood, and ſtones. If we hauehave not grace to reſiſt the beginnings of ſinne, where ſhall we ſtay? If our foot ſlip into the mouth of hell, it is a miracle to ſtop ere we come to the bottome.
Well might God be angry, to ſee his people goe a whoring in this double fornication; neither doth he ſmoother his wrath, but himſelfe ſtrikes with his plague, and bids Moſes ſtrike with the ſword. He ſtrikes the body, and bids Moſes ſtrike the head. It had beene as eaſie for him to plague the Rulers, as the vulgar: and one would thinke, theſe ſhould bee more properly reſerued for his immediate hand; but theſe hee leaues to the ſword of humane authority, that hee might winne awe to his owne ordinances. As the ſinnes of great men are exemplary, ſo are their puniſhments. Nothing procures ſo much credit to gouernment, as ſtrict and impartiall executions of great and noble offenders. Thoſe whom their ſinnes hauehave embaſed, deſerue no fauour in the puniſhment. As God knowes no honour, no royalty in matter of ſinne, no more may his Deputies. Contrarily, conniuence at the outrages of the mighty, cuts the ſinewes of any State; neither doth any thing make good lawes more contemptible, then the making difference of offenders; that ſmall ſacriledges ſhould bee puniſhed, when great ones ride in triumph. If good ordinations turne once to Spiders webs, which are broken thorow by the bigger Flyes, no hand will feare to ſweepe them downe.
God was angry; Moſes and all good Iſraelites grieued; the heads hanged vp; the people plagued: yet behold, one of the Princes of Iſrael feares not to braue God and his Miniſters, in that ſinne which he ſees ſo grieuouſly reuenged in others. I can neuer wonder enough at the impudence of this Iſraelite. Here is fornication, an odious crime and that of an Iſraelite, whoſe name challenges holineſſe; yea, of a Prince of Iſrael, whoſe practice is a rule to inferiours; and that, with a woman of Midian, with whom euen a chaſte contract had beene vnlawfull; and that with contempt of all gouernment; and that in the face of Moſes, and all Iſrael; and that in a time of mourning, and iudgement, for that ſame offence. Thoſe that hauehave once paſſed the bounds of modeſty, ſoone grow ſhameleſſe in their ſinnes. Whiles ſinne hides it ſelfe in corners, there is yet hope; for, where there is ſhame, there is a poſſibility of grace: but when once it dare looke vponupon the Sunne, and ſends challenges to authority, the caſe is deſperate, and ripe for iudgement. This great Simeonite thought he might ſinne by priuiledge; He goes, as if he ſaid, Who dares controll me? His nobility hath raiſed him aboue the reach of correction. Commonly, the ſinnes of the mighty are not without preſumption: and therefore their vengeance is no leſſe then their ſecurity; and their puniſhment is ſo much greater, as their conceit of impunity is greater. All Iſrael ſaw this bold lewdneſſe of Zimri, but their hearts and eyes were ſo full of griefe, that they had not roome enough for indignation. Phineas lookt on with the reſt, but with other affections. When he ſaw this defiance bidden to God; and this inſultation vponupon the ſorrow of his people, that whiles they were wringing their hands, a proud miſcreant durſt out-face their humiliation, with his wicked dalliance; his hart boiles with a deſire of an holy reuenge: and now that hand, which was vſed to a Cenſer, and ſacrificing knife, takes vp his Iauelin, and with one ſtroke ioynes theſe two bodies in their death, which were ioyned in their ſin; and in the very flagrance of their luſt, makes a new way for their ſoules, to their owne place. O noble and heroicall courage of Phineas! which as it was rewarded of God, ſo is worthy to be admired of men. He doth not ſtand caſting of ſcruple: Who am I to doe this? The ſon of the high Prieſt; My place is all for peace and mercy; It is for mee to ſacrifice, and pray for the ſinne of the people, not to ſacrifice any of the people, for their ſinne. My duty cals me to appeaſe the anger of God, what I may, not to reuenge the ſins of men, to pray for their conuerſion, not to worke the confuſion of any ſinner: and who are theſe? Is not the one a great Prince in Iſrael, the other a Princeſſe of Midian? Can the death of two ſo famous perſons go vnreuenged? Or if it be ſafe, and fit, why doth my vncle Moſes rather ſhead his owne teares, then their blood? I will mourne with the reſt: let them reuenge whom it concerneth. But the zeale of God hath barred out all weake deliberations; and he holds it now both his duty, and his glory, to be an executioner of ſo ſhameleſſe a paire of offenders.
God loues this heat of zeale, in all the cariages of his ſeruants: And if it tranſport vsus too far, hee pardoneth the errors of our feruency, rather then the indifferences of lukewarmneſſe. As theſe two were more beaſts, then any that euer he ſacrificed; ſo the ſhedding of their blood, was the acceptableſt ſacrifice, that euer hee offered vntounto God: for both all Iſrael is freed from the plague, and all his poſteritie hauehave the Prieſthood entayled to them, ſo long as the Iewes were a people. Next to our prayes, there is no better ſacrifice, then the blood of malefactors; not as it is theirs, but as it is ſhed by authority. Gouernors are faulty of thoſe ſinns they puniſh not. There can be no better ſigh… in any State, then to ſee a malefactor at the Gallowes. It is not enough for vsus, to ſtand gazing vponupon the wickedneſſe of the times (yea although with teares) vnleſſe we endeuor to redreſſe it: eſpecially publike perſons cary not their Iauelin in their hand for nought.
EueryEvery one is ready to aske Phineas for his commiſſion: and thoſe that are willing to ſalue vp the act, plead extraordinary inſtinct from God; who (no doubt) would not hauehave accepted that, which himſelfe wrought not. But what need I run ſo far for this warrant? when I heare God ſay to Moſes, Hang vp all the heads of Iſrael; and Moſes ſay to the VnderUnder-Rulers, EueryEvery one ſlay his men, that are ioyned to Baal-Peor. EueryEvery 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? Euen thoſe may make a carkaſſe, which may not touch it. And if Leui got the Prieſthood, by ſhedding the blood of Idolaters; why may it not ſtand with that Prieſthood, to ſpill the blood of a fornicator, and Idolater? Ordinary iuſtice will beare out Phineas in this act; It is not for eueryevery man to challenge this office, this which double proclamation allowed to Phineas. All that priuate perſons can doe, is either to lift vp their hands to heauen for redreſſe of ſinne; or to lift vp their hands againſt the ſinne, not againſt the perſon. Who made thee a Iudge, is a lawfull queſtion, if i… …eer with a perſon vnwarranted.
Now the ſinne is puniſhed, the plague ceaſeth. The reuenge of God ſets out euer after the ſinne, but if the reuenge of men (which commonly comes later) can ouertake it, God giues ouer the chaſe. How oft hath the infliction of a leſſe puniſhment, auoided a greater. There are none ſo good friends to the State, as couragious and impartiall miniſters of iuſtice. Theſe are the reconcilers of God and the people, more then the prayers of them that fit ſtill, and doe nothing.
Of the death of MOSES.
AFter many painfull and perillous enterpriſes, now is Moſes drawing to his reſt. He hath brought his Iſraelites frō Egypt, thorow the Sea and wilderneſſe, within the ſight of their promiſed Land; and now himſelfe muſt take poſſeſſion of that Land, whereof Canaan was but a type. When we hauehave done that we came for, it is time for vsus to be gone; This earth is made only for action, not for fruition; the ſeruices of Gods children ſhould be ill rewarded, if they muſt ſtay here alwaies. Let no man thinke much, that thoſe are fetcht away which are faithful to God; They ſhould not change, if it were not to their preferment. It is our folly that wee would hauehave good men liue for euer, and account it an ha…d meaſure that they were. Hee that lends them to the world, owes them a better turne then this earth can pay them. It were iniurious to wiſh, that goodneſſe ſhould hinder any man from glory. So is the death of Gods Saints precious, that it is certaine.
Moſes muſt goe vp to mount Nebo, and die. The time, the place, and eueryevery circumſtance of his diſſolution, is determined. That one dyes in the field, another in his bed, another in the water: one in a forraine Nation, another in his owne, is foredecreed in heauen. And, though we heare it not vocally, yet God hath called eueryevery man by his name, and ſaith, Die thou there. One man ſeemes to dye caſually; another by an inexpected violence: both fall by a deſtiny; and all is ſet downe to vsus by an eternall decree. He that brought vsus into the world, will cary vsus out, according to his owne purpoſes.
Moſes muſt aſcend vp to the hill to dye. He receiued his charge for Iſrael, vponupon the hill of Sinai; And now hee deliuers vp his charge, on the hill of Nebo: His brother Aaron dyed on one hill; hee 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 heauen whither they were aſpiring. It is the goodneſſe of our God, that hee will nor hauehave his children dye any where, but where they may ſee the Land of Promiſe before them; neither can they depart without much comfort, to hauehave ſeene it: Contrarily, a wicked man that lookes downe, and ſees hell before him, how can hee chooſe but find more horrour in the end of death, then in the way?
How familiarly doth Moſes heare of his end! It is no more betwixt God and Moſes, but goe vp and dye. If he had inuited him to a meale, it could not hauehave beene in a more ſociable compellation: No otherwiſe then he ſaid to his other Prophet. Vp and eate. It is neither harſh, nor newes to Gods children, to heare or thinke of their departure; To them, death hath loſt his horror, through acquaintance: Thoſe faces which at firſt ſight ſeemed ill-fauoured, by oft viewing, grow out of diſlike: They hauehave ſo oft thought and reſolued of the neceſſity, and of the iſſue of their diſſolution, that they cannot hold it either ſtrange, or vnwelcome: He that hath had ſuch entire conuerſation with God, cannot feare to goe to him. Thoſe that know him not, or know that he will not know them, no maruell if they tremble.
This is no ſmall fauour; that God warnes Moſes of his end: he that had ſo oft made Moſes of his counſel, what he meant to do with Iſrael, would not now do ought with himſelfe, without his knowledge. Expectation of any maine euent, is a great aduantage to a wiſe heart; If the fiery chariot had fetcht away Elias, vnlookt for, wee ſhould hauehave doubted of the fauour of his tranſportation: It is a token of iudgement, to come as a theefe in the night. God forewarnes one by ſickneſſe, another by age, another by his ſecret inſtincts, to prepare for their end: If our hearts bee not now in readineſſe, we are worthy to be ſurprized.
But what is this I heare? Diſpleaſure mixed with louelove? and that to ſo faithfull a ſeruant as Moſes? He muſt but ſee the Land of Promiſe, he ſhall not tread vponupon it; becauſe he once, long agoe, 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 proofes had Moſes giuen of his courage and ſtrength of faith? How many gracious ſeruices had he done to his Maſter? Yet for one act of diſtruſt, he muſt bee gathered to his Fathers. All our obediences cannot beare out one ſinne againſt God; How vainly ſhall we hope to make amends to God for our former treſpaſſes, by our better behauiour, when Moſes hath this one ſinne laid in his diſh, after ſo many and worthy teſtimonies of his fidelitie? When we hauehave forgotten our ſinnes, yet God remembers them, and (although not in anger, yet) he cals for our arrerages. Alas, what ſhall become of them, with whom God hath ten thouſand greater quarrels; that amongſt many millions of ſinnes, hauehave ſcattered ſome few acts of formall ſeruices? If Moſes muſt die the firſt death, for one fault; how ſhall they eſcape the ſecond for ſinning alwayes? Euen where God loues, he will not winke at ſinne; and if he doe not puniſh, yet he will chaſtiſe: How much leſſe can it ſtand with that eternall Iuſtice, to let wilfull ſinners eſcape iudgement?
It might hauehave beene iuſt with God, to hauehave reſerued the cauſe to himſelfe; and in a generalitie, to hauehave told Moſes, that his ſinne muſt ſhorten his iourney: but it is more of mercy, then iuſtice, that his children ſhall know why they ſmart; That God may at once both iuſtifie himſelfe, and humble them for their particular offences: Thoſe to whom he meanes vengeance, hauehave not the ſight of their ſinnes, till they be paſt repentance. Complaine not that God vpbraides thee with thy old ſinnes, whoſoeuer thou art: but know, it is an argument of louelove; whereas concealement is a fearefull ſigne of a ſecret diſlike from God.
But what was that noted ſinne which deſerues this late exprobation, and ſhall cary ſo ſharpe a chaſtiſement? Iſrael murmured for water; God bids Moſes take the rod in his hand, and ſpeak to the rock to giuegive water; Moſes, in ſtead of ſpeaking, and ſtriking the rocke with his voice, ſtrikes it with the rod: Here was his ſinne; An ouer-reaching of his commiſſion; a fearefulneſſe and diſtruſt of the effect. The rod, he knew, was approued for miracles; he knew not how powerfull his voyce might be; therefore hee did not ſpeake, but ſtrike, and he ſtrooke twice for failing; And now, after theſe many yeares, hee is ſtriken for it of God. It is a dangerous thing in diuine matters, to goe beyond our warrant: Thoſe ſinnes which ſeeme triuiall to men, are haynous in the account of God; Any thing that fauours of infidelity, diſpleaſes him more, then ſome other crimes of morality. Yet the mouing of the Rod, was but a diuerſe thing from the mouing of the tongue, it was not contrary; He did not forbid the one, but he commanded the other: This was but acroſſe the ſtreame, not againſt it; where ſhall they appeare, whoſe whole courſes are quite contrary to the Commandements of God?
VponUpon the act done, God paſſed the ſentence of reſtraining Moſes with the reſt, from the promiſed Land: Now he performes it: Since that time, Moſes had many fauors from God. All which could not reuerſe this decreed caſtigation; That euerlaſting rule is grounded vponupon the very eſſence of God; I am Iehouah, I change not. Our purpoſes are as our ſelues, fickle and incertaine; His are certaine, and immutable: ſome things which he reueales, he alters; nothing that he hath decreed. Beſides the ſoule of Moſes (to the glory whereof God principally intended this change) I finde him carefull of two things: His Succeſſor, and his Body: Moſes moues for the one: the other God doth vnasked: He that was ſo tender ouer the welfare of Iſrael, in his life, would not ſtaken his care in death: He takes no thought for himſelfe (for hee knew how gainfull an exchange he muſt make.) All his care is for his charge. Some enuious natures deſire to be miſſed, when they muſt goe; and wiſh that the weakeneſſe, or want of a ſucceſſor, may be the foyle of their memory, and honour: Moſes is in a contrary diſpoſition; It ſufficeth him not, to find contentment in his owne happineſſe, vnleſſe hee may hauehave an aſſurance, that Iſrael ſhall proſper after him. Carnall minds are all for themſelues, and make vſe of gouernment, onelyonly for their owne aduantages; But good hearts looke euer to the future good of the Church, aboue their owne, againſt their owne. Moſes did well, to ſhew his good affection to his people; but in his ſilence God would hauehave prouided for his owne: He that called him from the ſheepe of Iethro, will not want a gouernour for his choſen, to ſucceed him, God hath fitted him, whom he will chooſe. Who can be more meet, then he whoſe name, whoſe experience, whoſe graces might ſupply, yea reuiue Moſes to the people? He that ſearched the Land before, was fitteſt to guide Iſrael into it; Hee that was indued with the Spirit of God, was the fitteſt deputy for God: He that abode ſtill in the Tabernacle of Ohel-moed, as Gods attendant, was fitteſt to bee ſent forth from him, as his Lieutenant: But, oh the vnſearchable counſell of the Almighty! Aged Caleb, and all the Princes of Iſrael are paſt ouer; and Ioſhua the ſeruant of Moſes, is choſen to ſucceed his maſter; The eye of God is not blinded either with gifts, or with blood, or with beauty, or with ſtrength: but as in his eternall elections, ſo in his temporary, hee will hauehave mercy on whom he will.
And well doth Ioſhua ſucceed Moſes; The very acts of God of old were allegories: where the Law ends, there the Sauiour begins; we may ſee the Land of Promiſe in the Law; OnelyOnly Ieſus the Mediator of the New Teſtament can bring vsus into it. So was he a ſeruant of the Law, that hee ſupplies all the defects of the Law to vsus: Hee hath taken poſſeſſion of the promiſed Land for vsus; he ſhall cary vsus from this Wilderneſſe, to our reſt.
It is no ſmall happineſſe to any ſtate, when their gouernours are choſen by worthineſſe; and ſuch elections are euer from God; whereas the intruſions of bribery, and iniuſt fauour, or violence, as they make the Common-wealth miſerable, ſo they come from him, which is the author of confuſion: Woe be to that ſtate that ſuffers it; woe be to that perſon that workes it; for both of them hauehave ſold themſelues; the one to ſeruitude, the other to ſinne.
I doe not heare Moſes repine at Gods choyce, and grudge that this Scepter of his is not hereditarie; but he willingly layes hands vponupon his ſeruant, to conſecrate him for his ſucceſſor. Ioſhua was a good man, yet he had ſome ſparkes of Enuy; for when Eldad and Medad propheſied, he ſtomakt it; (My Lord Moſes, forbid them.) Hee that would not abide two of the Elders of Iſrael to prophecie; how would hee hauehave allowed his ſeruant to ſit in his throne? What an example of meekeneſſe (beſides all the reſt) doth he here ſee in this laſt act of his maſter, who without all murmuring reſignes his chaire of State to his Page? It is all one to a gracious heart, whom God will pleaſe to aduance: Emulation and diſcontentment are the affections of carnall mindes. Humility goes euer with regeneration; which teaches a man to thinke (what euer honor be put vponupon others) I hauehave more then I am worthy of.
The ſame God that by the hands of his Angels caried vp the ſoule of Moſes to his glory, doth alſo by the hand of his Angels cary his body down into the velley of Moab, to his ſepulture. Thoſe hands which had taken the Law from him, thoſe eyes that had ſeene his preſence, thoſe lips that had conferred ſo oft with him, that face that did ſo ſhine with the beames of his glory, may not be neglected, when the ſoule is gone: He that tooke charge of his birth, and preſeruation in the Reedes, takes charge of his cariage out of the world: The care of God ceaſeth not ouer his owne, either in death or after it. How iuſtly do we take care of the comely burials of our friends, when God himſelfe giues vsus this example!
If the miniſtery of man had beene vſed in this graue of Moſes, the place might hauehave been knowne to the Iſraelites; but God purpoſely conceales this treaſure, both from Men and Deuils; that ſo he might both croſſe their curioſity, and preuent their ſuperſtition. If God had loued the adoration of his ſeruant relikes; he could neuer hauehave had a fitter opportunity for this deuotion, then in the body of Moſes. It is folly to place Religion in thoſe things, which God hides on purpoſe from vsus; It is not the property of the Almighty, to reſtraine vsus from good.
Yet, that diuine hand which lockt vp 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 wee may know, theſe bodies of ours are not loſt, but layd vp; and ſhall as ſure bee raiſed in glory, as they are layd downe in corruption. We know that when he ſhall appeare, wee ſhall alſo appeare with him in Glory.
Contemplations. THE EIGHTH BOOKE.
Rahab.
Jordan diuided.
The ſiege of Jericho.
Achan.
The Gibeonites.
BY IOS. HALL, D. of Diuinitie, and Deane of WORCESTER.
TO THE TRVLY NOBLE, AND WORTHILY HONOVRED GENTLEMAN, MASTER ROBERT HAY, ONE OF THE ATTENDANTS OF HIS MAIESTIES BED-CHAMBER.
A SINCERE FRIEND OF VERTVE, AND LOVER OF LEARNING.
J. H. WITH APPRECATION OF ALL HAPPINESSE, DEDICATES THIS PART OF HIS MEDITATIONS.