Works of Joseph Hall, Book 6 – Dedication 36
Contemplations. THE SIXTH BOOKE.
Of the Ʋaile of MOSES.
IT is a wonder, that neither Moſes nor any Iſraelite gathered vp the ſhiuers of the former Tables: EueryEvery ſheard of that ſtone, and eueryevery letter of that writing had beene a Relike worth laying vp: but he well ſaw how headlong the people were to Superſtition; and how vnſafe it were, to feed that diſpoſition in them.
The ſame zeale that burnt the Calfe to aſhes, concealed the ruines of this Monument. Holy things, beſides their vſe, challenge no further reſpect. The breaking of the Tables did as good as blot out all the Writings defaced, left no vertue in the ſtone, no reuerence to it.
If God had not beene 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 ſigne of grace, that God gaue them his Teſtimonies.
There was nothing wherein Iſrael out-ſtripped all the reſt of the world more, then in this priuiledge; the pledge of his Couenant, the Law written with Gods owne hand. Oh what a fauour then is it, where God beſtowes his Goſpell vponupon any Nation? That was but a killing letter: this is the power of God to ſaluation.
Neuer is God throughly diſpleaſed with any people, where that continues. For, like as thoſe which purpoſed louelove, when they fall off, call for their tokens back againe; So when God begins once perfectly to miſlike, the firſt thing he with-drawes, is his Goſpell.
Iſrael recouers this fauour, but with an abatement; Hew thee two Tables. God made the firſt Tables: The matter, the forme, was his; now Moſes muſt hew the next: As God created the firſt man after his owne Image; but, that once defaced, Adam begat Cain after his owne; Or as the firſt Temple razed, a ſecond was built; yet ſo far ſhort, that the Iſraelites wept at the ſight of it. The firſt workes of God are ſtill the pureſt: thoſe that he ſecondarily works by vsus, decline in their perfection. It was reaſon, that though God had forgotten 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 goe before Iſrael, but my Angell ſhall lead them; Moſes ſo noted the difference, that he reſted not till God himſelfe vndertooke their conduct: So might the Iſraelites hauehave noted ſome remainders of offence, whiles in ſtead of that which his owne hand did formerly make, hee ſaith now, He… thee; And yet theſe ſecond Tables are kept reuerently in the Arke, when the other lay mouldred in ſhiuers vponupon Sinai; like as the repaired repaired Image of God in our Regeneration is preſerued, perfited, and layd vp at laſt, ſafe in Heauen; whereas the firſt Image of our created innocence is quite defaced, ſo the ſecond Temple had the glory of Chriſts exhibition, though meaner in frame. The mercifull reſpects of God are not tyed to glorious out-ſides; or the inward worthineſſe of things or perſons: He hath choſen the weake and ſimple, to confound the wiſe and mighty.
Yet God did this worke by Moſes, Moſes hewed, and God wrote: Our true Moſes repaires that Law of God which we in our nature had broken; He reuiues it for vsus, and it is accepted of God, no leſſe then i… the firſt Characters of his Law had been ſtill entyre. We can giuegive nothing but the Table: it is God that muſt write in it. Our hearts are but a bare boord, till God by his finger ingraue his Law in them; Yea, Lord, we are a rough Quarry; hew thou vsus out, and ſquare vsus fit for thee to write vponupon.
Well may wee maruell, to ſee Moſes, after this ouerſight, admitted to this charge againe: Who of vsus would not hauehave ſaid, Your care indeed deſerues truſt; you did ſo carefully keepe the firſt Tables, that it would doe well to truſt you with ſuch another burden.
It was good for Moſes, that hee had to doe with God, not with men: The God of mercy will not impute the ſlips of our infirmitie, to the preiudice of our faithfulneſſe. He that after the miſſe-anſwer of the one Talent, would not truſt the euill ſeruant with a ſecond, becauſe he ſaw a wilfull neglect; will truſt Moſes with his ſecond Law, becauſe he ſaw fidelitie in the worſt error of his zeale. Our charity muſt learne, as to forgiue, ſo to beleeue where we hauehave beene deceiued: Not that wee ſhould wilfully beguile our ſelues in an vniuſt credulitie, but that we ſhould ſearch diligently into the diſpoſition of perſons, and grounds of their actions; perhaps none may bee ſo ſure as they that hauehave once diſappointed vsus. Yea Moſes brake the firſt; therefore hee muſt hew the ſecond: If God had broken them, he would hauehave repayred them; The amends muſt be where the fault was. Both God, and his Church, looke for a ſatisfaction, in that wherein we hauehave offended.
It was not long ſince Moſes his former faſt of forty dayes: When hee then came downe from the hill, his firſt queſtion was not for meat: and now going vp againe to Sinai, he takes not any repaſt with him: That God which ſent the Quailes to the Hoſt of Iſrael, and Manna from Heauen, could hauehave fed him with dainties: He goes vp confidently in a ſecure truſt of Gods prouiſion. There is no life to that of faith; Man liues not by bread onelyonly: The Viſion of God did not onelyonly ſatiate, 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 vsus; ſince this very fraile mortality of Moſes was ſuſtained, and comforted, but with repreſentations of his preſence!
I ſee Moſes the Receiuer of the Law, Elias the Reſtorer of the Law, Chriſt the fulfiller of the old Law, and Author of the new, all faſting forty daies: 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 meates, or drinkes, to the Kingdome of God, which is like himſelfe, ſpirituall? But it prepares beſt for good duties. Full bellies are fitter for reſt: not the body, ſo much as the ſoule, is more actiue with emptineſſe; Hence, ſolemne prayer takes euer faſting to attend it, and ſo much the rather ſpeeds in Heauen, when it is ſo accompanied. It is good ſo to dyet the body, that the ſoule may be fatned.
When Moſes came downe before, his eyes ſparkled with anger; and his face was both interchangeably pale, and red with indignation: now it is bright with glory. Before there were the flames of fury in it; now the beames of Maieſty. Moſes had before ſpoken with God; why did not his face ſhine before? I cannot lay the cauſe vponupon the inward trouble of his paſſions, for this brightneſſe was externall. Whither ſhall wee impute it, but to his more intyreneſſe with God.
The more familiar acquaintance wee hauehave with God, the more doe wee partake of him. He that paſſes by the fire, may hauehave ſome gleames of heat: but he that ſtands by it; hath his colour changed. It is not poſſible a man ſhould hauehave any long conference with God, and be no whit affected. Wee are ſtrangers from God, it is no wonder if our faces be earthly; but he that ſets himſelfe apart to God, ſhall finde a kind of Maieſtie, and awfull reſpect put vponupon him, in the mindes of others.
How did the heart of Moſes ſhine with illumination, when his face was thus lightſome! And if the fleſh of Moſes in this baſe compoſition, ſo ſhined by conuerſing with God forty dayes in Sinai; What ſhall our glory bee, when clothed with incorruptible bodies, we ſhall conuerſe with him in the higheſt Heauens?
Now his face onelyonly ſhone: afterwards the three Diſciples ſaw all his body ſhining. The nature of a glorified body, the clearer Viſion, the immediate preſence of that fountaine of glory, challenge a far greater reſplendence to our faces, then his. O God, we are content that our faces bee blemiſhed a while with contempt, and blubred with teares; how can wee but ſhine with Moſes, when wee ſhall ſee thee more then Moſes!
The brightneſſe of Moſeses face reflected not vponupon his owne eyes; He ſhone bright, and knew not of it: He ſaw Gods face glorious, he did not thinke others had ſo ſeene his. How many hauehave excellent graces, and perceiue them not! Our owne ſenſe is an ill iudge of Gods fauours to vsus; Thoſe that ſtand by, can conuince vsus in that which we deny to ourſelues. Here below, it is enough if we can ſhine in the eies of others; aboue, we ſhall ſhine and know it. At this inſtant Moſes ſees himſelfe ſhine: then he needed not. God meant not that hee ſhould more eſteeme himſelfe, but that he ſhould bee more honoured of the Iſraelites: That other glory ſhall bee for our owne happineſſe, and therefore requires our knowledge.
They that did but ſtand ſtill, to ſee anger in his face; ranne away to ſee glory in it: Before, they had deſired that God would not ſpeake to them any more but by Moſes; and now, that God doth but looke vponupon them in Moſes, they are afraid; and yet there was not more difference betwixt the voyces; then the faces of God and Moſes. This ſhould hauehave drawne Iſrael to Moſes ſo much the more, to hauehave ſeene this impreſſion of Diuinity in his face.
That which ſhould hauehave comforted, affrights them: Yea, Aaron himſelfe, that before went vp into the Mount to ſee and ſpeake with God, now is afraid to ſee him that had ſeene God: Such a feare there is in guiltineſſe, ſuch confidence in innocencie. When the ſoule is once cleared from ſin, it ſhall run to that glory with ioy, the leaſt glimpſe whereof now appales it, and ſends it away in terror. How could the Iſraelites now chuſe but thinke; How ſhall wee abide to looke God in the face, ſince our eyes are dazeled with the face of Moſes! And well may we ſtill argue, If the Image of God, which he hath ſet in the fleſhly forehead of authority, dant vsus; how ſhall we ſtand before the dreadfull Tribunall of Heauen!
Moſes maruels to ſee Iſrael run away from their Guide, as from their Enemie; and lookes backe to ſee if hee could diſcerne any new cauſe of feare; and not conceiuing how his myld face could affray them, cals them to ſtay and retyre.
Oh my people, whom doe ye flee? It is for your ſakes, that I aſcended, ſtayd, came downe: Behold here are no armed Leuites to ſtrike you, no Amalekites, no Aegyptians to purſue you, no fires and thunders to diſmay you. I hauehave not that rod of God in my hand, which you hauehave ſeene to command the Elements: or if I had; ſo farre am I from purpoſing any rigor againſt you, that I now lately hauehave appeaſed God towards you; and lo here the pledges of his reconciliation. God ſends me to you for good; and do you run from your beſt friend? Whither will ye go from me; or without me? Stay, and heare the charge of that God, from whom yee cannot flee.
They perceiue his voyce the ſame, though his face were changed, and are perſwaded to ſtay, and returne and heare him, whom they dare not ſee; and now after many doubtfull paces, approching neerer, dare tell him he was growne too glorious.
Good Moſes, finding that they durſt not looke vponupon the Sunne of his face, clouds it with a vayle: Chooſing rather to hide the worke of God in him, then to want opportunity of reuealing Gods will to his people. I doe not heare him ſtand vponupon termes of reputation; if there be glory in my face, God put it there; he would not hauehave placed it ſo conſpicuouſly, if he had meant it ſhould be hid: Hide ye your faces rather, which are blemiſhed with your ſinne; and looke not that I ſhould wrong God and my ſelfe, to ſeeme leſſe happy, in fauor of your weakneſſe. But without all ſelfe reſpects, he modeſtly hides his glorified face; & cares not their eyes ſhould pierce ſo far, as to his skin, on condition, that his words may pierce into their eares. It is good for a man ſometimes to hide his graces; Some Talents are beſt improued by being layd vp: Moſes had more glory by his Vaile, then by his face. Chriſtian modeſty teaches a wiſe man, not to expoſe himſelfe to the fayreſt ſhew, and to liue at the vtmoſt pitch of his ſtrength.
There is many a rich Stone laid vp in the bowels of the Earth; many a fayre Pearle laid vp in the boſome of the Sea, that neuer was ſeene, nor neuer ſhall bee. There is many a goodly Starre, which becauſe of height comes not within our account. How did our true Moſes, with the Vayle of his fleſh, hide the glory of his Dietie, and put on vileneſſe, beſides the laying aſide of Maieſty: and ſhut vp his great and Diuine Miracles, with, See you tell no man! How farre are thoſe ſpirits from this, which care only to be ſeene; and wiſh onelyonly to dazle others eyes with admiration, not caring for vnknowne Riches? But thoſe yet more, which deſire to ſeeme aboue themſelues, whether in parts, or graces; whoſe Vayle is fairer then their skinne. Modeſt faces ſhall ſhine through their Vailes, when the vain-glorious ſhall bewray their ſhame, through their couering.
That God which gaue his Law in ſmoke, deliuered it againe, through the Vayle of Moſes. Iſrael could not looke to the end of that, which ſhould be aboliſhed; for the ſame cauſe had God a Vayle vponupon his face, which hid his preſence in the Holy of Holies. Now as the Vayle of God did rend, when he ſaid, It is finiſhed; ſo the Vayle of Moſes then pulled off. We cleerely ſee Chriſt, the end of the Law. Our Ioſhua that ſucceeded Moſes, ſpeakes to vsus bare-faced: what a ſhame is it there ſhould bee a Vayle vponupon our hearts, when there is none on his face?
When Moſes went to ſpeake with God, he pulled off his Vayle; It was good reaſon he ſhould preſent to God that face which he had made: There had beene more need of his Vayle, to hide the glorious face of God from him, then to hide his from God: but his faith and thankfulneſſe ſerue for both theſe vſes. Hypocrites are contrary to Moſes; he ſhewed his worſt to men, his beſt to God; they ſhew their beſt to men, their worſt to God: but God ſees both their Vayle, and their face; and I know not whether he hates their vayle of diſſimulation, or their face of wickedneſſe.
Of NADAB and ABIHV.
THat God, which ſhewed himſelfe to men in fire when hee deliuered his Law, would hauehave men preſent their Sacrifices to him in fire; and this fire hee would hauehave his owne: that there might bee a iuſt circulation in this creature; as the water ſends vp thoſe vapours, which it receiues, downe againe in raine. Hereupon it was, that fire came downe from God vntounto the Altar: That as the charge of the Sacrifice was deliuered in fire and ſmoake; ſo God might ſignifie the acceptation of it, in the like faſhion wherein it was commanded. The Baalites might lay ready their Bullocke vponupon the wood, and water in their Trench: but they might ſooner fetch the blood out of their bodies, and deſtroy themſelues, then one flaſh out of Heauen to conſume the Sacrifice.
That Deuill which can fetch downe fire from Heauen, either maliciouſly, or to no purpoſe; (although he abound with fire; and did as feruenly deſire this fire in emulation to God, as euer he deſired mitigation of his owne) yet now, hee could no more kindle a fire for the Idolatrous Sacrifice, then quench the flames of his own torment. Herein God approues himſelfe only worthy to be ſacrificed vntounto, that he creates the fire of his owne ſeruice; whereas the impotent Idols of the Heathen muſt fetch fire from their neighbors Kitchen; and themſelues are fit matter for their borrowed fire.
The Iſraelites (that were led too much with ſenſe) if they had ſeene the Bullocke conſumed with a fire fetcht from a common hearth, could neuer hauehave acknowledged what relation the Sacrifice had to God; had neuer perceiued that God tooke notice of the Sacrifice: but now they ſee the fire comming out, from the preſence of God, they are conuinced both of the power and acceptation of the Almightie; They are at once amazed, and ſatisfied, to ſee the ſame God anſwer by fire, which before had ſpoken by fire: God doth not leſſe approue our Euangelicall Sacrifices, then theirs vnderunder the Law; but as our Sacrifices are ſpirituall, ſo are the ſignes of his acceptation; Faith is our guide, as Senſe was theirs. Yea euen ſtill doth God teſtifie his approbation by ſenſible euidences: when by a liuely faith, and feruent zeale, our hearts are conſecraten to God, then doth this heauenly fire come down vponupon our Sacrifices, then are they holy, liuing, acceptable.
This flame, that God kindled, was not as ſome momentany bonefire, for a ſudden and ſhort triumph, nor as a domeſticall fire, to goe out with the day; but is giuen for a perpetuity, and neither muſt dye, nor be quenched. God, as he is himſelfe, eternall; ſo he loues permanency and conſtancie of grace in vsus: If wee be but a flaſh and away, God regards vsus not; all promiſes are to perſeuerance. Sure, it is but an elementary fire, that goes out, that which is celeſtiall, continues: it was but ſome preſumptuous heat in vsus that decayes vponupon eueryevery occaſion.
But he that miraculouſly ſent downe this fire, at firſt, will not renew the miracle eueryevery day, by a like ſupply; it began immediately from God, it muſt bee nouriſhed by meanes. Fuell muſt maintaine that fire, which came from Heauen; God wil not work miracles eueryevery day: if he hauehave kindled his Spirit in vsus, we may not expect he ſhall eueryevery day begin againe; wee hauehave the fuell of the Word and Sacraments, Prayers, and Meditations, which muſt keepe it in for euer. It is from God that theſe helps can nouriſh his graces in vsus; like as eueryevery flame of our materiall fire hath a concourſe of prouidence; but we may not expect new infuſions: rather know, that God expects of vsus an improuement of thoſe habituall graces we hauehave receiued.
Whiles the people with feare and ioy ſee God lighting his owne fire, fire from heauen, the two ſonnes of Aaron, in a careleſſe preſumption, will be ſeruing him with a common flame; As if he might not hauehave leaue to chooſe the formes of his owne worſhip. If this had beene done ſome ages after, when the memory of the originall of this heauenly fire had beene worne out, it might hauehave beene excuſed with ignorance: but now, when God had newly ſent his fire from aboue, newly commanded the continuance of it; either to let it goe out, or whiles it ſtill flamed, to fetch prophane coales to Gods Altar, could ſauour of no leſſe then preſumption, and Sacriledge: when we bring zeale without knowledge, miſconceits of faith, carnall affections, the deuices of our Wil-worſhip, Superſtitious Deuotions into Gods Seruice; we bring common fire to his Altar; theſe flames were neuer of his kindling; Hee hates both Altar, Fire, Prieſt and Sacrifice. And now behold, the ſame fire which conſumed the Sacrifice before, conſumes the Sacrificers. It was the ſigne of his acceptation, in conſuming the beaſt; but whiles it deſtroyed men, the fearfull ſigne of his diſpleaſure. By the ſame meanes can God bewray both louelove and hatred. Wee would hauehave pleaded for Nadab and Abihu; They are but yong-men, the ſonnes of Aaron, not yet warme in their Function; let both age, and blood, and inexperience excuſe them, as yet. No pretences, no priuiledges can beare off a ſinne with God: Men thinke either to patronize, or mitigate euils, by their fained reaſons. That no man may hope the plea either of birth, or of youth, or of the firſt commiſsion of euill may challenge pardon; I ſee heere yong men, ſonnes of the Ruler of Iſrael, for the firſt offence ſtrooke dead.
Yea, this made God the more to ſtomack, and the rather to reuenge this impiety, becauſe the Sonnes of Aaron did it. God had both pardoned and graced their Father, he had honoured them; of the thouſands of Iſrael, culling them out for his Altar: and now, as their Father ſet vp a falſe god, ſo they bring falſe fire vntounto the True God.
If the ſonnes of Infidels liue godleſſely, they doe their kinde; their puniſhment ſhall be, (though iuſt) yet leſſe: but if the children of religious Parents, after all Chriſtian nurture, ſhall ſhame their Education; God takes it more hainouſly, and reuenges is more ſharply. The more bonds of duty, the more plagues of neglect.
If from the Agents, wee looke to the act it ſelfe; ſet aſide the originall deſcent, and what difference was there betwixt theſe fires? Both lookt alike, heated alike, aſcended alike, conſumed alike: both were fed with the ſame materiall wood, both vaniſhed into ſmoke; There was no difference, but the Commandement of God.
If God had inioyned ordinarie fire, they had ſinned to looke for celeſtiall: now he commanded onelyonly the fire which he ſent; they ſinned in ſending vp Incenſe, in that fire, which he commanded not. It is a dangerous thing in the ſeruice of God to decline from his owne inſtitutions; we hauehave to doe with a power which is wiſe to preſcribe his owne worſhip, iuſt to require what he hath preſcribed, powerful to reuenge that which he hath not required.
If God had ſtrooke them with ſome Leproſie in their forehead, as he did their Aunt Miriam, ſoon after; or with ſome palſie, or lingering conſumption, the puniſhment had beene grieuous: but he, whoſe iudgements are euer iuſt, ſometimes ſecret, ſaw fire the fitteſt reuenge, for a ſinne of fire; his owne fire fitteſt to puniſh ſtrange fire; A ſudden iudgement, fit for a preſent and exemplarie ſinne; He ſaw, that if he had winkt at this, his ſeruice had been expoſed to prophanation.
It is wiſedome in gouernours to take ſinne at the firſt bound; and ſo to reuenge it, that their puniſhments may bee preuentions. Speed of death is not alwayes a iudgement: ſuddenneſſe, as it is euer iuſtly ſuſpicable; ſo then certainly argues anger, when it finds vsus in an act of ſinne. Leaſure of repentance is an argument of fauour: vvhen God giues a man Law, it implyes that he would not hauehave iudgement ſurprize him.
Doubtleſſe, Aaron lookt ſomewhat heauily on this ſad ſpectacle; It could not but appall him, to ſee his two ſonnes dead before him, dead in diſpleaſure, dead ſuddenly. dead by the immediate hand of God. And now hee could repent him of his new honour, to ſee it ſucceed ſo ill, with the ſonnes of his loynes: neither could hee chuſe but ſee himſelfe ſtricken in them. But his Brother Moſes, that had learned not to know either Nephewes, or Brother, when they ſtood in his way to God, wiſely turned his eyes from the dead carkaſſes of his Sonnes, to his reſpect of the liuing God; My Brother, this euent is fearfull, but iuſt; Theſe were thy ſonnes, but they ſinned; it was not for God, it is not for thee, to looke ſo much who they were, as what they did. It was their honour and thine, that they were choſen to miniſter before the Lord: Hee that called them, iuſtly required their Sanctification & obedience. If they hauehave prophaned God, and themſelues; can thy naturall affection ſo miſcary thee, that thou couldeſt wiſh their impunity, with the blemiſh of thy Maker? Our ſonnes are not ours, if they diſobey our Father: to pitie their miſery, is to partake of their ſinnes; If thou grudge at their iudgement, take heed leſt the ſame fire of God come forth vponupon this ſtrange fire of nature. Shew now whether thou more loueſt God, or thy ſonnes; Shew whether thou be a better Father, or a Sonne.
Aaron, weighing theſe things, holds his peace, not out of an amazement, or ſullenneſſe, but out of patient and humble ſubmiſſion; and ſeeing Gods pleaſure, and their deſert, is content to forget that hee had ſonnes. He might hauehave had a ſilent tongue, and a clamorous heart. There is no voice louder in the eares of God, then a ſpeechleſſe repining of the ſoule. Heat is more intended with keeping in; but Aarons ſilence was no leſſe inward: He knew how little he ſhould get by brawling with God. If he breathed our diſcontentment, he ſaw God could ſpeake fire to him againe; And therefore he quietly ſubmits to the will of God; and held his peace, becauſe the Lord had done it. There is no greater proofe of grace, then to ſmart patiently; and humbly and contentedly to reſt the heart in the iuſtice, and wiſedome of Gods proceeding; and to bee ſo farre from chiding, that we diſpute not. Nature is froward; and though ſhee well knowes we meddle not with our match, when we ſtriue with our Maker, yet ſhe pricks vsus forward to this idle quarrell; and bids vsus with Iobs wife, Curſe and dye. If God either chide or ſmite (as ſeruants are charged to their Maſters) wee may not anſwer againe; when Gods hand is on our backe, our hand muſt be our mouth: elſe, as mothers doe their children, God ſhall whip vsus ſo much the more for crying.
It is hard for a ſtander by, in this caſe to diſtinguiſh betwixt hard-heartedneſſe, and piety. There Aaron ſees his ſonnes lye; he may neither put his hand to them, to bury them, nor ſhead a teare for their death. Neuer parent can hauehave iuſter cauſe of mourning, then to ſee his ſonnes dead in their ſinne; 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 then teares. Yet Aaron muſt learne ſo farre to deny nature, that he muſt more magnifie the iuſtice of God, then lament the iudgement. Thoſe whom God hath called to his immediate ſeruice, muſt know that hee will not allow them the common paſſions, and cares of others. Nothing is more naturall then ſorrow for the death of our owne: if euer griefe be ſeaſonable, it becomes a funerall. And if Nadab and Abihu had dyed in their beds, this fauour had been allowed them, the ſorrow of their Father and Brethren: for when God forbids ſolemne mourning to his Prieſts, ouer the dead, hee excepts the caſes of this neerneſſe of blood. Now all Iſrael may mourne for theſe two; only the Father and Brethren may not. God is iealous leſt their ſorrow ſhould ſeeme to countenance the ſinne, which he had puniſhed: euen the fearfulleſt acts of God muſt be applauded by the heauieſt hearts of the faithfull.
That which the Father and Brother may not doe, the Couſins are commanded: dead carkaſſes are not for the preſence of God; His iuſtice was ſhewne ſufficiently in killing them: They are now fit for the graue, not the Sanctuary: Neither are they caried out naked, but in their coats. It was an vnuſuall ſight for Iſrael to ſee a linnen Ephod vponupon the Beere; The iudgement was ſo much more remarkable, becauſe they had the badge of their calling vponupon their backs.
Nothing is either more pleaſing vntounto God, or more commodious to men, then that when he hath executed iudgement, it ſhould bee ſeene and wondred at; for therefore he ſtrikes ſome, that he may warne all.
Of AARON and MIRIAM.
THe Iſraelites are ſtayed ſeuen dayes in the ſtation of Hazzeroth, for the puniſhment of Miriam. The ſinnes of the gouernors are a iuſt ſtop to the people; all of them ſmart in one; all muſt ſtay the leaſure of Miriams recouerie. Whoſoeuer ſeekes the Land of Promiſe, ſhall finde many lets; Amalek, Og, Schon, and the Kings of Canaan meet with Iſrael: theſe reſiſted, but hindred not their paſſage; their ſinnes onelyonly ſtay them from remouing. Afflictions are not croſſes to vsus, in the way to heauen, in compariſon to our ſinnes.
What is this I ſee? Is not this Aaron, that was brother in nature; and by office ioynt. Commiſſioner with Moſes? Is not this Aaron, that made his Brother an Interceſſor for him, to God, in the caſe of his Idolatry? Is not this Aaron, that climbed vp the Hill of Sinai, with Moſes? Is not this Aaron, whom the mouth and hand of Moſes conſecrated an high Prieſt vntounto God? Is not this Miriam, the elder Siſter of Moſes? Is not this Miriam, that led the Triumph of the Women, and ſung gloriouſly to the Lord? It not this Miriam, which layd her Brother Moſes in the Reeds, and fetcht her Mother to be his Nurſe? Both, Prophets of God; both, the fleſh and blood of Moſes: And doth this Aaron repine at the honor of him, which gaue himſelfe that honour, and ſaued his life? Doth this Miriam repine at the proſperity of him whoſe life ſhe ſaued? Who would not hauehave thought, this ſhould hauehave beene their glory, to hauehave ſeene the glory of their owne Brother? What could hauehave beene a greater comfort to Miriam, then to thinke; How happily doth he now ſit at the Sterne of Iſrael, whom I ſaued from periſhing in a Boat of Bul-ruſhes! It is to mee, that Iſrael owes this Commander; But now enuy hath ſo blinded their eyes, that they can neither ſee this priuiledge of nature, nor the honour of Gods choyce. Miriam and Aaron are in mutiny againſt Moſes. Who is ſo holy that ſinnes not? What ſinne is ſo vnnaturall, that the beſt can auoyde without God? But what weakneſſe ſoeuer may plead for Miriam, who can but grieue to ſee Aaron at the end of ſo many ſinnes? Of late, I ſaw him caruing the molten Image, and conſecrating an Altar to a falſe god: now I ſee him ſeconding an vnkind mutiny againſt his Brother: Both ſinnes find him acceſſary; neither principall. It was not in the power of the legall Prieſthood to performe, or promiſe innocency to her Miniſters: It was neceſſary wee ſhould hauehave another high Prieſt, which could not bee tainted. That King of righteouſneſſe was of another order; He being without ſinne, hath fully ſatisfied for the ſinnes of men. Whom can it now offend, to ſee the blemiſhes of the Euangelicall Prieſthood, when Gods firſt high Prieſt is thus miſcaried?
Who can looke for louelove and proſperity at once, when holy and meeke Moſes finds enmity in his owne fleſh and blood? Rather then we ſhall want, A mans enemies ſhall be thoſe of his owne houſe. Authority cannot fayle of oppoſition, if it be neuer ſo mildly ſwayed: that common make-bate will rather raiſe it out of our owne boſome. To doe well, and heare ill, is Princely.
The Midianitiſh wife of Moſes coſt him deare. Before, ſhe hazarded his life: now, the fauour of his people: Vnequall matches are ſeldome proſperous. Although now this ſcandall was onelyonly taken: Enuy was not wiſe enough to chooſe a ground of the quarrell. Whether ſome ſecret and emulatory brawles paſſed between Zipporah and Miriam, (as many times theſe ſparkes of priuate brawles grow into a perillous and common flame) or whether now that Iethro and his family was ioyned with Iſrael, there were ſurmiſes of tranſporting the Gouernment to ſtrangers; or whether this vnfit choice of Moſes is now raiſed vp to diſparage Gods gifts in him; Euen in fight, the exceptions were friuolous: Emulation is curious; and out of the beſt perſon, or act, will raiſe ſomething to cauill at.
Seditions doe not euer looke the ſame way they moue; 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 hauehave drawne his vaile, which of them durſt looke on his face? Which of them had faſted twice forty dayes? Which of them aſcended vp to the top of Sinai, and was hid with ſmoke, and fire? Which of them receiued the Law twice in two ſeuerall Tables, from Gods owne 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 bee equall in dignitie, equall in adminiſtration. According to her name, Miriam would bee exalted. And yet how vnfit were they? One, a woman, whom her ſex debarred from rule; the other a Prieſt, whom his office ſequeſtred from earthly gouernment. Selfe-louelove makes men vnreaſonable, and teaches them to turne the glaſſe, to ſee themſelues bigger, others leſſe then they are. It is an hard thing for a man, willingly and gladly to ſee his equals lifted ouer his head, in worth and opinion. Nothing will more try a mans grace, then queſtions of emulation. That man hath true light, which can bee content to be a candle before the Sunne of others.
As no wrong can eſcape God; ſo leaſt of all thoſe which are offered to Princes: Hee that made the care, needs no intelligence of our tongues. We hauehave to doe with a God, that is light of hearing, we cannot whiſper any euill ſo ſecretly, that hee ſhould not cry out of noiſe: and what need we any further euidence, when our Iudge is our witneſſe?
Without any delation of Moſes, God heares and challenges them. Becauſe hee was meeke, therefore he complained not: Becauſe hee was meeke and complained not, therefore the Lord ſtruck in for him the more. The leſſe a man ſtriues for himſelfe, the more is God his Champion. It is the honour of great perſons, to vndertake the patronage of their Clients: How much more will God reuenge his Elect, which cry to him, day and night! He that ſaid, I ſeeke not mine owne glory, addes, But there is one that ſeekes it, and iudges. God takes his part ouer, that ſights not for himſelfe.
No man could hauehave giuen more proofes of his courage, then Moſes. Hee ſlue the Egyptian; He confronted Pharaoh in his owne Court; Hee beat the Midianite ſhepheards; He feared not the troopes of Egypt: He durſt looke God in the face, amidſt all the terrors of Sinai: and yet that ſpirit, which made, and knew his heart, ſayes, Hee was the mildeſt man vponupon earth. Mildneſſe and Fortitude may well lodge together in one breſt; to correct the miſconceits of thoſe men, that thinke none valiant, but thoſe that are fierce, and cruell.
No ſooner is the word out of Miriams mouth, then the Word of Gods reproofe meets it; How he beſtirs him, and will be at once ſeene and heard, when the name of Moſes is in queſtion! Moſes was zealouſly carefull for Gods glory, and now God is zealous for his. The remunerations of the Almightie, are infinitely gracious. He cannot want honour and patronage, that ſeekes the honour of his Maker. The ready way to true glory, is goodneſſe.
God might hauehave ſpoken ſo lowd, that Heauen and Earth ſhould hauehave heard it; ſo as they ſhould not hauehave needed to come forth for audience: but now, hee cals them out to the barre, that they may be ſeene to heare. It did not content him, to chide them within doores; the ſhame of their fault had beene leſſe in a priuate rebuke: but the ſcandall of their repining was publike. Where the ſinne is not afraid of the light, God loues not the reproofe ſhould be ſmothered.
They had depreſſed Moſes, God aduances him: They had equalled them to Moſes, God prefers him to them. Their plea was, that God had ſpoken by them, as well as Moſes: Gods reply is, That hee hath in a more entire faſhion ſpoken to Moſes, then them. God ſpake to the beſt of them, but either in their dreame, ſleeping; or in viſion, waking. But to Moſes he ſpake with more inward illumination, with more liuely repreſentation: To others, as a ſtranger; to Moſes as a friend. God had neuer ſo much magnified Moſes to them, but for their enuy. We cannot deuiſe to pleaſure Gods ſeruants, 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 hee ſtayes to reproue, there is fauour in his diſpleaſure: but when he leaues either man, or Church, there is no hope but of vengeance. The finall abſence of God, is hell it ſelfe. When he forſakes vsus (though for a time) it is an introduction to his vtmoſt iudgement. It was time to looke for a iudgement, when God departed: ſo ſoone as he is gone from the eyes of Miriam, the leproſie appeares in her face: her foule tongue is puniſhed with a foule face. Since ſhe would acknowledge no difference betwixt her ſelfe, and her brother Moſes, eueryevery Iſraelite now ſees his face glorious, here leprous. Deformitie is a fit cure of Pride. Becauſe the venome of her tongue would hauehave eaten into the reputation of her brother, therefore a poiſonous infection eates into her fleſh. Now both Moſes & Miriam, need to weare a vayle: the one to hide his glory; the other her deformitie. That Midianite Zapparah; whom ſhe ſcorned, was beautifull in reſpect of her.
Miriam was ſtriken, Aaron eſcaped: both ſinned; his Prieſthood could not reſcue him; the greatneſſe of his dignity did but adde to the haynouſneſſe of his ſinne: his repentance freed him; Alaſſe, my Lord, I beſeech thee lay not this ſinne vponupon vsus, which we hauehave fooliſhly committed. I wonder not to ſee Aaron free, while I ſee him penitent; This very confeſſion ſaued him before, from bleeding for Idolatry, which now preſerues him from Leproſie, for his enuious repining. The vniuerſall Antidote, for all the iudgements of God, is our humble repentance.
Yea, his ſad deprecation preuailed, both to cleare himſelfe, and recouer Miriam; The brother ſues for himſelfe and his ſiſter, to that brother whom they both emulated, for pardon from himſelfe, and that God which was offended in him. Where now is that equality which was pretended? Behold, hee that ſo lately made his brother his fellow, now makes him his God: Lay not this ſinne vponupon vsus; Let her not bee as one dead: As if Moſes had impoſed this plague, and could remoue it. Neuer any oppoſed the ſeruants of God, but one time or other they hauehave beene conſtrained to confeſſe a ſuperiority.
Miriam would hauehave wounded Moſes with her tongue; Moſes would heale her, with his, O Lord, heale her now: The wrong is the greater, becauſe his ſiſter did it. He doth not ſay, I ſought not her ſhame, ſhee ſought mine; if God hauehave reuenged it, I hauehave no reaſon to looke on her, as a ſiſter, who lookt at mee, as an aduerſary: But, as if her ieproſie were his, he cryes out for her cure. O admirable meekeneſſe of Moſes! His people the Iewes rebelled againſt him; God profers reuenge; He would rather dye, then they ſhould periſh: His ſiſter rebelled againſt him; God workes his reuenge: Hee will not giuegive God peace, till ſhee bee recured. Behold a worthy and noble patterne for vsus to follow. How farre are they from this diſpoſition, who are not onelyonly content God ſhould reuenge; but are ready to preuent Gods reuenge with their owne?
Gods LoueLove to Moſes ſuffers him not to obtaine preſently his ſute for Miriam; his good nature to his ſiſter, made him pray againſt himſelfe. If the iudgement had been at once inflicted, and remoued, there had been no example of terrour for others: God either denyes, or defers the grant of our requeſts, for our good; It were wide for vsus, if our ſuites ſhould be euer heard. It was fit for all parts, Miriam ſhould continue ſomewhile leprous. There is no policy in a ſudden remouall of iuſt puniſhment: vnleſſe the raine ſo fall that it lye, and ſoke into the earth, it profits nothing. If the Iudgements of God ſhould be onelyonly as paſſengers, and not ſoiourners at leaſt, they would be no whit regarded.
Of the Searchers of Canaan.
I Can but wonder at the counſell of God. If the Iſraelites had gone on to Canaan, without inquiry; their confidence had poſſeſſed it: now they ſend to eſpy the Land, ſixe hundred thouſand of them neuer liued to ſee it: And yet I ſee God enioyning them to ſend; but enioyning it, vponupon their inſtance. Some things God allowes in iudgement; their importunity, and diſtruſt, extorted from God this occaſion of their ouerthrow. That which the Lord moues vntounto, proſpers; but that which we moue him to firſt, ſeldome ſucceedeth. What needed they doubt of the goodneſſe of that Land, which God told them did flow with milke and honey? What needed they doubt of obtaining that, which God promiſed to giuegive? When wee will ſend forth our ſenſes, to bee our ſcouts in the mattes of faith, and rather dare truſt men, then God, wee are worthy to be deceiued.
The baſeſt ſort of men are commonly held fit enough for intelligencers; but Moſes, to make ſure worke, chooſeth forth the beſt of Iſrael, ſuch as were like to be moſt iudicious 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 iudge but by appearance; It is for him onelyonly that ſees the euent, ere hee appoint the meanes, not to bee deceiued. It had beene better for Iſrael to hauehave ſent the off all of the multitude: By how leſſe the credit of their perſons is, by ſo much leſſe is the danger of ſeducement. The error of the mighty is armed with authority; and in a ſort commands aſſent; whether in good or euill, Greatneſſe hath euer a traine to follow it at the heeles.
Forty dayes they ſpent in this ſearch; and this cowardly vnbeliefe in the ſearch ſhall coſt them forty yeares delay of the fruition. Who can abide to ſee the Rulers of Iſrael ſo baſely timorous? They commend the Land, the fruit commends it ſelfe, and yet they plead difficulty: We be not able to goe vp. Their ſhoulders are laden with the grapes; and yet their hearts are ouerlaid with vnbeliefe: It is an vnworthy thing to plead hardneſſe of atchieuing, where the benefit will more then require the indeauor. Our Land of Promiſe is aboue; we know, the fruit thereof is ſweet and glorious, the paſſage difficult. The gyantly ſons of Anak (the powers of darkneſſe) ſtand in our way: If we ſit downe and complaine, we ſhall once know, that without ſhall be the fearfull.
See the idle pleas of diſtruſt; We are not able: They are ſtronger. Could not God inable them? Was he not ſtronger then their Giants? Had he not promiſed to diſplace the Canaanites, to ſettle them in their ſtead? How much more eaſie is it for vsus to ſpy their weaknes, then for them to eſpy the ſtrength of their aduerſaries? When we meaſure our ſpirituall ſucceſſe by our owne power, we are vanquiſhed, before we fight: He that would ouercome, muſt neither looke vponupon his owne arme, nor the arme of his enemy, but the mouth and hand of him that hath promiſed, and can performe. Who are we fleſh and blood, with our breath in our noſtrils, that we ſhould fight with Principalities, powers, ſpirituall wickedneſſes in heauenly places? The match is too vnequall; we are not like Graſhoppers, to theſe Giants; when we compare our ſelues with them, how can we but diſpaire? when we compare them with God, how can we be diſcouraged? He that hath brought vsus into this field, hath promiſed vsus victory. God knew their ſtrength, ere he offered to commit vsus.
Well might they hauehave thought, Were not the Amalekites ſtronger then we? Were not they armed, wee naked? Did not the onelyonly hand of Moſes, by lifting vp, beat them downe? Were not the AEgyptians no leſſe our maſters? Did not Death come running after vsus in their Chariots? Did wee not leaue theſe buried in the Sea, the other vnburied in the Wilderneſſe? Whence had the Anakims their ſtrength, but from him, that bids vsus goe vp againſt them? Why hauehave the bodies of our forefathers taken poſſeſſion of their Hebron, but for vsus? But now, their feare hath not left them ſo much reaſon, as to compare their aduerſaries with others, but onelyonly with themſelues: Doubtleſſe, theſe Gyants were mighty, but their feare hath ſtretched them out ſome Cubits, beyond their ſtature. Diſtruſt makes our dangers greater, and our helpes leſſe then they are, and forecaſts euer worſe, then ſhall bee; and if euils be poſſible, it makes them certaine.
Amongſt thoſe twelue Meſſengers, whom our ſecond Moſes ſent thorow the Land of Promiſe, there was but one Iudas; But amongſt thoſe twelue, which the former Moſes addreſſed thorow 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 is it hard, if in a community of men, there bee not ſome faithfulneſſe.
Wee ſhall wrong God, if we feare left good cauſes ſhall bee quite forſaken; Hee knowes how to ſerue himſelfe of the beſt, if the feweſt; And could as eaſily bee attended with a multitude, if hee did not ſeeke his owne glory, in vnlikelihoods.
Ioſhua was ſilent, and wiſely ſpared his tongue for a further aduantage; Only Caleb ſpake: I doe not heare him ſay, Who am I to ſtriue with a multitude? What can Ioſhua and I doe againſt ten Rulers? It is better to fit ſtill, then to riſe and fall: But he reſolues to ſwimme againſt this ſtreame, and will either draw friends to the truth, or enemies vponupon himſelfe.
True Chriſtian fortitude teaches vsus not to regard the number, or quality of the opponents, but the equity of the cauſe; and cares not to ſtand alone, and challenge all commers: and if it could be oppoſed by as many worlds, as men, it may be ouerborn, but it cannot be daunted: Whereas popularity caries weake 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 ſayes, Let vsus go vp and poſſeſſe it: As if it were no more, but to go, and ſee, and conquer. Faith is couragious, & makes nothing of thoſe dangers, wherwith others are quailed.
It is very materiall with what eyes we looke vponupon all obiects. Feare doth not more multiply euils, then faith diminiſheth them; which is therefore bold, becauſe either it ſees not, or contemnes that terror, which feare repreſents to the weake. There is none ſo valiant as the beleeuer.
It had beene happy for Iſrael, if Calebs counſell had beene as effectuall as good: But how eaſily hauehave theſe Rulers diſcouraged a faint-hearted people! In ſtead of lifting vp their enſignes, and marching towards Canaan; they ſit them downe, and lift vp their voice and cry. The rods of their AEgyptian Task-maſters had neuer beene ſo fit for them, as now, for crying. They had cauſe indeed to weepe for the ſinne of their infidelity: but now they weepe for feare of thoſe enemies they ſaw not. I feare if there had beene ten Calebs to perſwade, and but two faint ſpies to diſcourage them, thoſe two cowards would hauehave preuailed againſt thoſe tenne ſollicitors: How much more, now ten oppoſe, and but two incourage! An eaſie Rhetoricke drawes vsus to the worſe part; yea, it is hard not to run downe the hill. The faction of Euill is ſo much ſtronger in our nature, then that of Good, that eueryevery leaſt motion preuailes for the one: ſcarce any ſure for the other.
Now is Moſes in danger of loſing all the coſt and care, that euer he beſtowed vponupon Iſrael: His people are already gone backe to AEgypt, in their hearts; and their bodies are returning. Oh ye rebellious Hebrewes, where ſhall God hauehave you at laſt! Did euer Moſes promiſe to bring you to a fruitfull Land; without Inhabitants? To giuegive you a rich Country, without reſiſtance? Are not the graues of Canaan as good, as thoſe of Aegypt? What can ye but dye at the hands of the Anakims? Can ye hope for leſſe from the Aegyptians? What madneſſe is this to wiſh to dye, for feare of death? Is there leſſe hope from your enemies, that ſhall be, when ye goe vnderunder ſtrong and expert Leaders, then from the enemies that were when yee ſhall returne maſterleſſe? Can thoſe cruell Egyptians ſo ſoone hauehave forgotten the blood of their fathers, children, brothers, husbands, which periſhed in purſuing you? Had yee rather truſt the mercy of knowne enemies, then the promiſe of a faithfull God? Which way will ye returne? Who ſhall diuide the Sea for you? Who ſhall fetch you water out of the Rocke? Or can ye hope that the Manna of God will follow you, while yee runne from him? Feeble minds, when they meet with croſſes they lookt not for, repent of their good beginnings, and wiſh any difficulty rather, then that they finde. How many hauehave pulled backe their foot from the narrow way, for the troubles of a good profeſſion!
It had been time for the Iſraelites to hauehave falne downe on their faces before Moſes and Aaron, and to hauehave ſaid, Ye led vsus thorow the Sea, make way for vsus into Canaan. Thoſe Giants are ſtrong, but not ſo ſtrong as the Rocke of Rephidim; ye ſtroke that and it yeelded; If they be tall, the Pillar of God is higher then they: when we looke on our ſelues, we ſee cauſe of fear; but when we conſider the miraculous power of you our leaders, we cannot but contemne thoſe men of meaſures. Leaue vsus not therfore, but go before vsus in your directiōs, go to God for vsus in your praiers. 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 beene ſuffered to depart, they had periſhed; Moſes and his few had beene victorious: And yet, as if he could not be happy without them, be falls on his face to them, that they would ſtay. We hauehave neuer ſo much need to bee importuned, as in thoſe things, whoſe benefit ſhould make vsus moſt importunate. The ſweetneſſe 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 bee reconciled to God, and be ſaued, I doubt whether they would obtaine, yea, it were well, if our ſute were ſufficient to preuaile.
Though Moſes and Aaron intreat vponupon their faces, and Ioſhua and Caleb perſwade and rend their garments, yet they moue nothing. The obſtinate multitude, growne more violent with oppoſing, is ready to returne them ſtones, for their prayers. Such hath been euer the thankes of fidelity, and truth; Croſſed wickedneſſe proues deſperate; and in ſtead of yeelding, ſeekes for reuenge. Nothing is ſo hatefull to a reſolute ſinner, as good counſell: We are become enemies to the world, becauſe we tell them truth.
That God which was inuiſibly preſent, whiles they ſinned, when they hauehave ſinned, ſhewes himſelfe glorious. They might hauehave ſeene him before, that they ſhould not ſinne; Now they cannot chooſe but ſee him in the height of their ſinne. They ſaw before, the Pillar of his ordinary preſence: now they ſee him vnuſually terrible; that they may with ſhame and horror, confeſſe him able to defend, able to reuenge. The helpe of God vſes to ſhew it ſelfe in extremitie. He that can preuent euils, conceales his aide, till danger be ripe; And then, he is fearfull as before he ſeemed conniuent.
Of CORAH'S Conſpiracie.
THe teares of Iſrael were ſcarce drie, ſince the ſmart of their laſt mutiny, and now they begin another. The multitude is like a raging Sea; full of vnquiet billowes of diſcontentment; whereof one riſes, in the fall of another. They ſaw, God did but threaten, and therefore are they bold to ſinne: It was now high time, they ſhould know what it is for God to bee angry. There was neuer ſuch a reuenge taken of Iſrael; neuer any better deſerued. When leſſer warnings will not ſerue, God lookes into his Quiuer for deadly arrowes. In the meane time what a weary life did Moſes lead, in theſe continuall ſucceſſions of conſpiracies? What did hee gaine by his troubleſome gouernment, but danger and deſpight? Who but he would not hauehave wiſht himſelfe rather with the ſheepe of Iethro, then with theſe wolues of Iſrael? But, as he durſt not quit his hooke, without the calling of God, ſo now he dare not his Scepter, except he be diſmiſſed by him that called him; no troubles, no oppoſitions can driue him from his place: we are too weake, if we ſuffer men to chaſe vsus from that ſtation, where God hath ſet vsus.
I ſee the Leuites, 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 owne Tribe. There is no aſſurance of a man, for one act: whom one ſinne cannot faſten vponupon, another may. Yea the ſame ſinne may finde a repulſe one while, from the ſame hand, which another time giues it entertainment: and that yeeldance loſes the thanke of all the former reſiſtance. It is no praiſe to hauehave done once well, vnleſſe we continue.
Outward priuiledges of blood can auaile nothing, againſt a particular calling of God. Theſe Reubenites had the right of the natural primogeniture; yet do they vainly challenge preeminence, where God hath ſubiected them. If all ciuill honour flow from the King, how much more from the God of Kings? His hand exalts the poore, and caſts downe the mighty from their throne. The man that will be lifting vp himſelfe, in the pride of his heart, from vnderunder the foot of God, is iuſtly troden in the duſt.
Moſes is the Prince of Iſrael; Aaron the Prieſt: Moſes was milde; Aaron popular; yet both are conſpired againſt: Their places are no leſſe brothers, then their perſons. Both are oppoſed at once; He that is a traytor to the Church, is a traytor to the King. Any ſuperioritie is a marke of Enuy. Had Moſes and Aaron beene but fellowes with the Iſraelites, none had beene better beloued; their diſpoſitions were ſuch, as muſt needs hauehave forced fauour from the indifferent: now they were aduanced, their malice is not inferiour to their honour. High towers muſt looke for lightnings; we offer not to vndermine but thoſe wals, which we cannot ſcale. Nature in eueryevery man is both enuious, and diſdainfull, and neuer loues to honour another, but where it may be an honour to it ſelfe.
There cannot be conceiued an honour leſſe worth emulation, then this principality of Iſrael; a people that could giuegive nothing; a people that had nothing, but in hope; a people, whom their leader was faine to feed with bread, and water; which paid him no tribute, but of ill words; whoſe command was nothing but a burden: and yet this dignitie was an eye-ſore to theſe Leuites and theſe Reubenites, Ye take too much vponupon you, ye ſonnes of Leui.
And this challenge (though thus vnſeaſonable) hath drawne in two hundred and fifty Captaines of Iſrael. What wonder is it, that the ten Rulers preuailed ſo much with the multitude to diſſwade them from Canaan; when three traitors preuailed thus with 250 Rulers, famous in the Congregation, and men of renowne? One man may kindle ſuch a fire, as all the world cannot quench. One plague-ſore may infect a whole Kingdome: The infection of euill is much worſe then the act.
It is not like, theſe Leaders of Iſrael could erre without followers: Hee is a meane man that drawes not ſome Clients after him. It hath been euer a dangerous policy of Satan, to aſſault the beſt: he knowes, that the multitude (as wee ſay of Bees) will follow their maſter.
Nothing can be more pleaſing to the vulgar ſort, then to heare their Gouernours taxed, and themſelues flattered. All the Congregation is holy; EueryEvery one of them; Wherefore lift ye vp your ſelues? EueryEvery word is a falſhood. For Moſes deiected himſelfe (Who am I?) God lifted him vp, ouer Iſrael: And ſo was Iſrael holy, as Moſes was ambitious. What holineſſe was there in ſo much infidelitie, feare, Idolatry, mutiny, diſobedience? What could make them vncleane, if this were holineſſe? They had ſcarce wip't their mouths, or waſht their hands, ſince their laſt obſtinacie: and yet theſe pick-thankes ſay, All Iſrael is holy.
I would neuer deſire a better proofe of a falſe teacher, then flatterie: True meaning need not vphold it ſelfe by ſoothing. There is nothing eaſier, then to perſwade men well of themſelues; when a mans ſelfe-louelove meetes with anothers flattery, it is an high praiſe that will not be beleeued. It was more out of oppoſition, then beliefe, that theſe men plead the holineſſe of Iſrael. Violent aduerſaries, to vphold a ſide, will maintaine thoſe things they beleeue not.
Moſes argues not for himſelfe, but appeales to God; neither ſpeakes for his owne right, but his brother Aarons: He knew, that Gods immediate ſeruice was worthy to be more precious, then his gouernment: That, his Princedome ſerued but to the glory of his Maſter. Good Magiſtrates are more tender ouer Gods honour then their owne; and more ſenſible of the wrongs offred to Religion, then to themſelues.
It is ſafeſt to truſt God with his owne cauſes. If Aaron had been choſen by Iſrael, Moſes would hauehave ſheltred him vnderunder their authority: Now that God did immediately appoint him, his patronage is ſought, whoſe the election was. Wee may eaſily fault in the managing of diuine affaires; and ſo our want of ſucceſſe cannot want ſinne; He knowes how to vſe, how to bleſſe his owne meanes.
As there was a difference betwixt the people, and Leuites; ſo betwixt the Leuites, and Prieſts. The God of order loues to hauehave our degrees kept. Whiles the Leuites would be looking vp to the Prieſts, Moſes ſends downe their eyes to the people. The way not to repine at thoſe aboue vsus, is to looke at thoſe below vsus. There is no better remedy for ambition, then to caſt vp our former receits, and to compare them with our deſeruings, and to conferre our owne eſtate with inferiours: So ſhall wee finde cauſe to be thankfull, that wee are aboue any, rather then of enuy, that any is aboue vsus.
Moſes hath chid the ſonnes of Leui, for mutining againſt Aaron; and ſo much the more, becauſe they were of his owne Tribe: now hee ſends for the Reubenites, which roſe againſt himſelfe. They come not, and their meſſage is worſe then their abſence. Moſes is accuſed of iniuſtice, cruelty, falſhood, treacherie, vſurpation; and Egypt it ſelf muſt be commended, rather then Moſes ſhall want reproch. Innocency is no ſhelter from ill tongues; Malice neuer regards how true any accuſation is; but how ſpightfull.
Now it was time for Moſes to be angry. They durſt not hauehave been thus bold, if they had not ſeene his mildneſſe. Lenity is ill beſtowed vponupon ſtubborne natures: It is an iniurious ſenſleſneſſe, not to feele the wounds of our reputation. It well appeares hee is angry, when he prayes againſt them. He was diſpleaſed before; but when he was moſt bitter againſt them, he ſtill prayed for them: but now, hee bends his very prayers againſt them. Looke not to their offering. There can be no greater reuenge, then the imprecation of the righteous; There can be no greater iudgement, then Gods reiection of our ſeruices. With vsus men, what more argues diſlike of the perſon, then the turning backe of his preſent? What will God accept from vsus, if not prayers?
The innocence of Moſes cals for reuenge on his Aduerſaries. If hee had wronged them in his gouernment, in vaine ſhould he hauehave looked to Gods hand for right. Our f…ines exclude vsus from Gods protection; whereas vprightneſſe challenges, and findes his patronage. An Affe taken had made him vncapable of fauour. Corrupt Gouernors loſe the comfort of their owne breſt, and the tuition of God.
The ſame tongue that prayed againſt the Conſpirators, prayes for the people. As lewd men thinke to carie it with number; Corah had ſo farre preuailed, that hee had drawne the multitude to his ſide. God, the auenger of treaſons, would hauehave 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 mercifull Leaders will not buy their owne peace, with the loſſe of ſuch enemies. Oh rare and imitable mercy! The people riſe vp againſt their Gouernors; Their Gouernors fall on their faces to God, for the people: ſo farre are they from plotting reuenge, that they will not endure God ſhould reuenge for them.
Moſes knew well enough, that all thoſe Iſraelites muſt periſh in the Wilderneſſe; God had vowed it, for their former inſurrection: yet how earneſtly doth hee ſue to God, not to conſume them at once! The very reſpit of euils, is a fauour next to the remouall.
Corah kindled the fire; the two hundred and fifty Captaines brought ſticks to it; All Iſrael warmed themſelues by it; onelyonly the incendiaries periſh. Now doe the Iſraelites owe their life to them, whoſe death they intended. God and Moſes knew to diſtinguiſh betwixt the heads of a faction, and the traine; though neither be faultleſſe, yet the one is plagued, the other forgiuen. Gods vengeance, when it is at the hoteſt, makes differences of men: Get you away from about the Tabernacles of Corah. Euer before common iudgements, there is a ſeparation. In the vniuerſall iudgement of all the earth, the Iudge himſelfe will ſeparate: in theſe particular executions, we muſt ſeparate our ſelues. The ſocietie of wicked men, eſpecially in their ſinnes, is mortally dangerous: whiles we will not be parted, how can wee complaine, if we be enwrapped in their condemnation? Our very company ſinnes with them; why ſhould wee 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 vponupon their Tents, and ſhould heare that fearfull Proclamation of vengeance, againſt them, (howſoeuer they did before ſet a face on their conſpiracie; yet now their hearts would hauehave miſgiuen. But lo, theſe bold Traitors ſtand impudently ſtaring in the doore of their Tents, as if they would outface the reuenge of God; As if Moſes had neuer wrought miracle before them; As if no one Iſraelite had euer bled for rebelling. Thoſe that ſhall periſh, are blinded. Pride and infidelitie obdures the heart, and makes euen cowards fearleſſe.
So ſoone as the innocent are ſeuered, the guilty periſh: the earth cleaues, and ſwallowes vp the Rebels. This element was not vſed to ſuch morſels. It deuoures the carkaſſes of men; but bodies informed with liuing ſoules, neuer before. To hauehave ſeene them ſtruck dead vponupon the earth, had been fearfull: but to ſee the earth at once their executioner and graue, was more horrible. Neither the Sea, nor the Earth are fit to giuegive paſſage; The Sea is moiſt and flowing, and will not be diuided, for the continuitie of it; The earth is dry and maſſie, and will neither yeeld naturally, not meet againe, when it hath yeelded; yet the waters did cleaue to giuegive way vntounto Iſrael, for their preſeruation; the earth did cleaue, to giuegive way to the Conſpirators, in iudgement: Both Sea and Earth did ſhut their iawes againe vponupon the aduerſaries of God.
There was more wonder in this latter. It was a maruell that the waters opened: it was no wonder that they ſhut againe; for, the retiring and flowing, was naturall. It was no leſſe maruell, that the earth opened; but more maruell that it did ſhut againe, becauſe it had no naturall diſpoſition to meet, when it was diuided. Now might Iſrael ſee, they had to doe with a God, that could reuenge with eaſe.
There were two ſorts of Traitors: the Earth ſwallowed vp the one; the Fire, the other. All the elements agree to ſerue the vengeance of their Maker. Nadab and Abihu brought fit perſons, but vnfit fire to God, theſe Leuites bring the right fire, but vnwarranted perſons, before him: Fire from God conſumes both. It is a dangerous thing to vſurpe ſacred functions. The miniſterie will not grace the man; The man may diſgrace the miniſterie.
The common people were not ſo faſt gathered to Corahs flattering perſwaſion before, as now they ranne from the ſight, and feare of his iudgement. I maruell not if they could not truſt that earth whereon they ſtood, whiles they knew their hearts had been falſe. It is a madneſſe to run away from puniſhment, and not from ſinne.
Contemplations. THE SEVENTH BOOKE.
Aarons Cenſer, and Rod.
The Brazen Serpent.
Balaam.
Phinehas.
The death of Moſes.
BY IOS. HALL, D. of Diuinitie, and Deane of WORCESTER.
TO MY RIGHT HONOVRABLE, RELIGIOVS AND BOVNTIFVLL PATRONE,
EDWARD, LORD DENNY, BARON OF WALTHAM, THE CHIEFE COMFORT OF MY LABOVRS:
J. H. WISHETH ALL TRVE HAPPINESSE, AND DEDICATES THIS PART OF HIS MEDITATIONS.