some Clients after him It hath bin euer a dangerous policy of Satan To assault the best hee knowes that the multitude as we say of Bees wil follow their maister Nothing can bee more pleasing to the vulgar sort then to heare their gouernours taxed and themselues flattered All the Congregation is holy Euery one of them Wherefore lift yee vp your selues Euery word is a falshood For Moses deiected himself Who am I GOD lifted him vp ouer Israel And so was Israel holy as Moses was ambitious What holinesse was there in so much infidelity feare Idolatry mutinie disobedience What could make them vncleane if this were holinesse They had scarce wip't their mouthes or washt their hands since their last obstinacy and yet these pick-thanks say All Israell is holy I would neuer desire a better proofe of a false teacher then flattery True meaning neede not vphold it selfe by soothing There is nothing easier then to perswade men well of themselues when a mans self-loue meets with anothers flattery it is an hy praise that will not be belieued It was more out of opposition then beliefe that these men plead the holines of Israel Violent aduersaries to vphold a side will mainetaine those things they belieue not Moses argues not for himselfe but appeales to GOD neither speakes for his owne right but his brother Aarons He knew that Gods immediate seruice vvas woorthy to bee more precious then his gouernment That his Princedome serued but to the glory of his Maister Good Magistrates are more tender ouer Gods honour then their owne and are more sensible of the wrongs offred to religion then to themselues It is safest to trust God with his owne causes If Aaron had beene chosen by Israel Moses would haue sheltred him vnder their authoritie Now that GOD did immediatly appoint him his patronage is sought whose the election was We may easily fault in the menaging of diuine affaires and so our want of successe cannot want sin He knowes how to vse how to blesse his own meanes As there was a difference betwixt the people and Leuites so betwixt the Leuites and Priests The GOD of order loues to haue our degrees kept Whiles the Leuites would be looking vp to the Priests Moses sends downe their eyes to the people The way not to repine at those aboue vs is to looke at those below vs. There is no better remedy for ambition then to cast vp our former receyts and to compare them with our deseruings and to conferre our owne estate with inferiours So shall wee finde cause to be thankfull that wee are aboue any rather then of enuie that any is aboue vs. Moses hath chid the sonnes of Leui for mutining against Aaron and so much the more because they were of his own Tribe now hee sends for the Reubenites vvhich rose against himselfe They come not and their message is worse then their absence Moses is accused of iniustice crueltie falshood treacherie vsurpation and Egypt it selfe must bee commended rather then Moses shall vvant reproche Innocencie is no shelter from ill tongues Malice neuer regards hovv true any accusation is but hovv spightfull Now it was time for Moses to be angry They durst not haue been thus bold if they had not seen his mildnesse Lenity is ill bestowed vpon stubburne natures It is an iniurious senselesnesse not to feel the wounds of our reputation It well appeares he is angry when he prayes against them He was displeased before but when he was most bitter against them hee still pray'd for them but now hee bends his very prayers against them Looke not to their offering There can be no greater reuenge then the imprecation of the righteous There can bee no greater iudgement then Gods reiection of our seruices With vs men what more argues dislike of the person then the turning back of his present What will GOD accept from vs if not prayers The innocence of Moses calls for reuenge on his Aduersaries If hee had wronged them in his gouernment in vaine should hee haue looked to Gods hand for right Our sinnes exclude vs from Gods protection whereas vprightnesse challenges and findes his patronage An asse taken had made him vncapable of fauour Corrupt Gouernours lose the comfort of their owne brest and the tuition of God The same tongue that prayed against the Conspirators prayes for the people As lewd men thinke to carry it with number Corah had so farre preuailed that hee had drawne the multitude to his side GOD the auenger of treasons would haue consumed them all at once Moses and Aaron pray for their rebels Although they were vvoorthy of death and nothing but death could stoppe their mouthes yet their mercifull Leaders vvill not buy their owne peace with the losse of such enemies Oh rare and imitable mercy The people rise vp against their Gouernors Their Gouernours fall on their faces to God for the people So far are they from plotting reuenge that they will not indure God should reuenge for them Moses knew wel enough that all those Israelites must perish in the Wildernesse GOD had vow'd it for their former insurrection yet how earnestly doth hee sue to GOD not to consume them at once The very respite of euills is a fauour next to the remoueall Corah kindled the fire the two hundred and fiftie Captaines brought sticks to it All Israel warm'd thēselues by it onely the incendiaries perish Now doe the Israelites owe their life to them whose death they intended God Moses knowe to distinguish betwixt the heads of a faction the train though neither be faultless yet the one is plagued the other forgiuen Gods vengeance when it is at the hotest makes differēces of men Get you away from about the Tabernacles of Corah Euer before common iudgements there is a separation In the vniuersall iudgement of all the earth the Iudge himselfe will separate in these particular executions wee must separate our selues The societie of wicked men especially in their sinnes is mortally dangerous whiles wee will not be parted how can we complaine if we be enwrapped in their condemnation Our very company sins with them why should wee not smart with them also Moses had well hoped that when these rebels should see all the Israelites runne from them as from monsters and looking affrightedly vpon their Tents and should heare that fearfull proclaclamation of vengeance against them howsoeuer they did before set a face on their conspiracie yet now their hearts would haue misgiuen But loe these bold Traytors stand impudently staring in the doore of their tents as if they would out-face the reuenge of GOD As if Moses had neuer wrought miracle before them As if no one Israelite had euer bledde for rebelling Those that shall perish are blinded Pride and infidelity obdures the hart and makes euen cowards fearelesse So soone as the innocent are seuered the guilty perish the earth cleaues and swallowes vp the rebels This element was not vsed to such morsels
with them and they be athirst Either God must humour carnall minds or be distrusted If they prosper though it be with wickednes God is with them If they be thwarted in their owne designes straight Is God with vs It was the way to put God from them to distrust and murmure If he had not been with them they had not liued If hee had been in them they had not mutined They can thinke him absent in their want and cannot see him absent in their sin and yet wickednesse not affliction argues him gone Yet then is hee most present vvhen hee most chastises Who would not haue looked that this answere of Moses should haue appeased their fury As vvhat can still him that will not be quiet to thinke he hath God for his aduersary But as if they would wilfully warre against heauen they proceed yet with no lesse craft then violence bending their exception to one part of the answere and smoothly omitting what they could not except against They will not heare of tempting God they maintain their strife with Moses both with words and stones How malitious how heady is impatience The act was Gods they cast it vpon Moses Wherefore hast thou brought vs The act of God was mercifull they make it cruell To kill vs and our children As if GOD and Moses meant nothing but their ruine vvho intended nothing but their life and liberty Foolish men What needed this iourney to death Were they not as obnoxious to God in Egypt Could not God by Moses as easily haue killed them in Egypt or in the Sea as their enemies Impatience is full of misconstruction If it be possible to find out any glosse to corrupt the text of Gods actions they shall be sure not to scape vntainted It was no expostulating with an vnreasonable multitude Moses runnes straight to him that was able at once to quench their thirst and their fury What shall I doe to this people It is the best way to trust God with his owne causes when men will be intermedling with his affaires they vndoe themselues in vaine We shal find difficulties in all great enterprises If we be sure we haue begun them from God we may securely cast all euents vppon his prouidence which knowes how to dispose and how to end them Moses perceiued rage not in the tongues onely but in the hands of the Israelites Yet a while longer and they will stone mee Euen the leader of Gods people feared death and sinned not in fearing Life is worthy to be deare to all especially to him vvhome publique charge hath made necessary Meere feare is not sinfull It is impotence and distrust that accompany it which make it euill How well is that feare bestowed that sends vs the more importunately to GOD Some man would haue thought of flight Moses flyes to his prayers and that not for reuenge but for help Who but Moses would not haue saide This twise they haue mutined and beene pardoned and now againe thou seest O Lord how madly they rebell and how bloodily they intend against me preserue me I beseech thee and plague them I heare none of this but imitating the long suffering of his God hee seeks to God for them which sought to kill him for the quarrell of God Neither is God sooner sought then found All Israel might see Moses goe towardes the rocke None but the Elders might see him strike it Their vnbeleefe made them vnworthy of this priuiledge It is no small fauour of God to make vs witnesses of his great works That he crucifies his Son before vs that hee serches the water of life out of the true rock in our sight is an hie prerogatiue If his rigour vvould haue taken it our infidelitie had equally excluded vs whom now his mercy hath receiued Moses must take his rod God could haue done it by his vvill without a word or by his word without the rod but hee will doe by meanes that which hee can as easily doe without There vvas no vertue in the rod none in the stroke but all in the command of God Meanes must be vsed and yet their efficacie must bee expected out of themselues It doth not suffice GOD to name the rod without a description Whereby thou smotest the riuer Wherfore but to strengthen the faith of Moses that hee might well expect this wonder from that which he had tryed to be miraculous How could hee but firmly beleeue that the same meanes which turned the waters into blood and turned the Sea into a wall could as vvell turne the stone into vvater Nothing more rayses vp the heart in present affiance then the recognition of fauours or vvoonders passed Behold the same rodde that brought plagues to the Egyptians brings deliuerances to 〈◊〉 By the same meanes can God saue and condemne Like as the same sword defends and kilâ—s That power which turned the wings of the Quayles to the Wildernes turned the course of the water through the rocke Hee might if he had pleased haue caused a spring to well out of the plaine earth but hee will now fetch it out of the stone to conuince and shame their infidelitie What is more hard and dry then the rock What more moist and supple then vvater That they might be ashamed to thinke they distrusted least God could bring them water out of the cloudes or springs the very rock shall yeeld it And now vnlesse their hearts had beene more rockie then this stone they could not but haue resolued into teares for this diffidence I wonder to see these Israelites fed with Sacraments Their bread was Sacramentall whereof they communicated euery day least any man should complaine of frequence the Israelites receiued daily and now their drinke was Sacramentall that the ancient Church may giue no warrant of a dry Communion Twise therefore hath the rock yeelded them water of refreshing to signifie that the true spirituall rock yeelds it alwayes The rocke that followed them was Christ Out of thy side O Sauiour issued that bloody stream wherby the thirst of all beleeuers is comfortably quenched Let vs but thirst not with repining but with faith this rocke of thine shall abundantly flow forth to our soules and follow vs till this water be changed into that new wine vvhich wee shall drinke vvith thee in thy Fathers Kingdome The Foyle of Amalek or The hand of Moses lift vp NO sooner is Israels thirst slaked then God hath an Amalekite ready to assault them The Almighty hath choise of rods to whip vs with and will not be content with one tryall They would needs be quarrelling with Moses without a cause and now God sends the Amalekites to quarrell with them It is iust with God that they which would bee contending vvith their best friends shold haue work enough of contending with enemies In their passage out of Egypt God vvould not lead them the nearest vvay by the Philistims Land least they should repent at the sight of warre now they
others eyes with admiration not caring for vnknowne riches But those yet more vvhich desire to seeme aboue themselues whether in parts or graces vvhose vayle is fayrer then their skinne Modest faces shall shine through their vayles when the vain-glorious shall bewray their shame through their couering That GOD which gaue his Law in smoke deliuered it againe through the vayle of Moses Israel coulde not looke to the ende of that which should be abolished for the same cause had GOD a vayle vppon his owne face which hidde his presence in the holy of holies Now as the vayle of GOD did rend when hee said It is finished so the vayle of Moses was then pulled off Wee clearely see Christ the ende of the Law Our Ioshua that succeeded Moses speakes to vs bare-faced what a shame is it there should be a vayle vpon our hearts when there is none on his face When Moses went to speake with GOD hee pull'd off his vayle It was good reason hee should present to GOD that face which hee had made There had beene more neede of his vayle to hide the glorious face of GOD from him then to hide his from GOD but his faith and thankfulnesse serue for both these vses Hypocrites are contrary to Moses hee show'd his worst to men his best to GOD they show their best to men their worst to GOD but GOD sees both their vayle and their face I knowe not whether he more hates their vayle of dissimulation or their face of wickednesse Nadab and Abihu THat GOD vvhich show'd himself to men in fire when he deliuered his Law would haue men present their sacrifices to him in fire And this fire hee would haue his owne that there might be a iust circulation in this creature as the water sends vp those vapours which it receiues downe againe in raine Herevpon it was that fire came downe from God vnto the altar That as the charge of the sacrifice was deliuered in fire and smoke so God might signifie the acceptation of it in the like fashion wherin it was commanded The Baalites might lay ready their bullock vpon the wood and water in their trench but they might sooner fetch the blood out of their bodyes and destroy themselues then one flash out of heauen to consume the sacrifice That diuell which can fetch downe fire from heauen either maliciously or to no purpose altho hee abound with fire and did as feruently desire this fire in emulation to God as euer hee desired mitigation of his owne yet now hee could no more kindle a fire for the Idolatrous sacrifice then quench the flames of his owne torment Herein God approoues himselfe onely woorthy to be sacrificed vnto that he creates the fire for his owne seruice whereas the impotent Idols of the heathen must fetch fire from their neighbours kitchen and themselues are fit matter for their borrowed fire The Israelits that were led too much with sense if they had seen the bullock consumed with a fire fetcht from a common hearth could neuer haue acknowledged what relation the sacrifice had to GOD had neuer perceiued that God took notice of the sacrifice but now they see the fire cōming out from the presence of God they are conuinced both of the power and acceptation of the Almighty They are at once amazed and satisfied to see the same God answer by fire which before had spoken by fire God doth no lesse approue our Euangelical sacrifices then theirs vnder the law But as our sacrifices are spirituall so are the signes of his acceptation Faith is our guide as sense was theirs Yea euen still doth God testify his approbation by sensible euidences when by a liuely faith and feruent zeale our harts are consecrated to GOD then doth his heauenly fire come downe vpon our sacrifices Then are they holy liuing acceptable This flame that GOD kindled was not as som momentany bonfire for a suddaine and short Triumph nor as a domesticall fyre to goe out with the day but is giuen for a perpetuitie neither must die nor be quenched God as he is himself eternal so he loues permanency constancie of grace in vs If we be but a flash and away God regards vs not all promises are to perseuerance Sure it is but an elementary fyre that goes out that which is celestiall continues it was but some presumptuous heat in vs that decayes vpon euery occasion But hee that miraculously sent down this fyre at first will not renue the miracle euery day by a like supply it began immediatly from God it must bee nourished by meanes Fuell must maintaine that fyre which came from heauen God wil not worke miracles euery day if he haue kindled his spirit in vs we may not expect he shall euery day begin again wee haue the fuell of the word and sacraments praiers meditations which must keep it in for euer It is frō God that these helps can nourish his graces in vs like as euery flame of our materiall fyre hath a concourse of prouidence but we may not expect new infusions rather know that God expects of vs an improuement of those habituall graces we haue receiued Whiles the people with fear and ioy see God lighting his own fire fire from heauen the two sons of Aaron in a careless presumption will be seruing him with a cōmon flame As if hee might not haue leaue to choose the formes of his own worship If this had bin done some ages after when the memory of the originall of this heauenly fire had bin worne out it might haue bin excused with ignorance but now when God had newlie sent his fire from aboue newly commaunded the continuance of it either to let it go out or whiles it still flamed to fetch profane coales to Gods altar could sauor of no lesse then presumption and sacriledge when wee bring zeale without knowledge misconceits of faith carnall affections the deuises of our will-worship superstitious deuotions into Gods seruice wee bring common fire to his altar these flames were neuer of his kindling He hates both altar fire priest sacrifice And now behold the same fire vvhich consumed the sacrifice before consumes the sacrificers It vvas the signe of his acceptation in consuming the beast but whiles it destroyed men the fearfull signe of his displeasure By the same meanes can GOD bewray both loue hatred We would haue pleaded for Nadab and Abthu They are but yong men the sons of Aaron not yet warme in their function let both age bloud and inexperience excuse them as yet No pretences no priuiledges can beare off a sin with God Men think either to patronize or mitigate euils by their fained reasons That no man may hope the plea either of birth or of youth or of the first commission of euil may challenge pardon I see heer young men sonnes of the Ruler of Israel for the first offence strooke dead Yea this made God the more to stomach and the rather
to reuenge this impietie because the sons of Aaron did it God had both pardoned graced their father he had honored thē of the thousands of Israel culling them out for his altar and now as their father set vp a false God so they bring false fire vnto the true God If the sonnes of Infidels liue godlesly they doe their kinde their punishment shall be though iust yet lesse but if the children of religious parents after all Christian nourture shall shame their Education GOD takes it more haynously and reuenges it more sharply The more bonds of duty the more plagues of neglect If from the agents we looke to the act it selfe set aside the originall descent vvhat difference vvas there betwixt these fyres Both lookt alike heated alike ascended alike consumed alike Both were fedde with the same materiall wood both vanished into smoake There was no difference but in the commandement of God If God had inioyned ordinary fyre they had sinned to look for celestiall now he commaunded onely the fire which hee sent they sinned in sending vp incense in that fire which he commaunded not It is a dangerous thing in the seruice of God to decline from his owne institutions vvee haue to do with a power which is wise to prescribe his own worship iust to require what he hath prescribed powerfull to reuenge that which he hath not required If God had strooke them with some leprosie in their forehead as he did their Aunt Miriam soon after or with some palsy or lingering consumption the punishment had been grieuous but he whose iudgments are euer iust sometimes secret saw fire the fittest reuenge for a sin of fire his owne fire fittest to punish strange fire A suddaine iudgement fitte for a present and exemplary sin Hee saw that if hee had winkt at this his seruice had been exposed to profanation It is wisedome in Gouernours to take sinne at the first bound and so to reuenge it that their punishments may bee preuentions Speed of death is not alwaies a iudgement suddennes as it is euer iustly suspicable so then certainely argues anger when it findes vs in an act of sin Leasure of repentance is an argument of fauour when God giues a man lawe it implyes that hee would not haue iudgement surprise him Doubtlesse Aaron lookt somewhat heauily on this sad spectacle It could not but appall him to see his two sonnes dead before him dead in displeasure dead suddenly dead by the immediat hand of God And now hee could repent him of his new honor to see it succeed so ill with the sonnes of his loines neither could he chuse but see himself striken in them But his brother Moses that had learned not to knowe either nephews or brother when they stood in his way to God wisely turned his eies from the dead carcasses of his sonnes to his respect of the liuing GOD My Brother this euent is fearefull but iust These vvere thy sonnes but they sinned it vvas not for GOD it is not for thee to looke so much who they were as what they did It was their honor and thine that they were chosen to minister before the Lord Hee that called them iustly required their sanctification and obedience If they haue profaned God and themselues can thy naturall affection so miscary thee that thou couldest wish their impunity with the blemish of thy Maker Our sons are not ours if they disobey our Father to pitty their misery is to partake of their sinne If thou grudge at their iudgement take heed least the same fyre of GOD come forth vpon this strange fyre of nature Showe now whether thou more louest GOD or thy sonnes Show whether thou be a better father or a sonne Aaron weighing these things holds his peace not out of an amazement or fullennesse but out of patient and humble submission and seeing Gods pleasure their desert is content to forget that he had sons He might haue had a silent tongue and a clamorous hart There is no voice lowder in the eares of GOD then a a speechless repining of the soule Heat is more intended with keeping in but Aarons silence was no lesse inward Hee knew how little hee should get by brauling with GOD. If hee breathed out discontentment hee saw GOD could speake fire to him againe And therefore he quietly submits to the will of God and held his peace because the Lord had done it There is no greater proofe of grace then to smart patiently humbly and contentedly to rest the hart in the iustice wisdome of Gods proceeding and to be so far from chiding that we dispute not Nature is froward and tho she well knowes wee meddle not with our match when wee striue with our Maker yet she pricks vs forward to this idle quarrell and bids vs with Iobs wife Curse and die If God either chide or smite as seruants are charged to their Maisters we may not answere againe when Gods hand is on our backe our hand must bee on our mouth else as mothers do their children God shall whippe vs so much the more for crying It is hard for a stander by in this case to distinguish betwixt hard-hartednes and pietie There Aaron sees his sons ly hee may neither put his hand to them to bury them nor shed a teare for theyr death Neuer parent can haue iuster cause of mourning then to see his sons dead in their sinne if prepared and penitent yet vvho can but sorrow for their end but to part with children to the danger of a second death is woorthy of more then teares Yet Aaron must learne so farre to denie nature that hee must more magnify the iustice of GOD then lament the iudgement Those vvhom GOD hath called to his immediat seruice must knowe that hee will not allow them the common passions and cares of others Nothing is more naturall then sorrow for the death of our owne if euer griefe bee seasonable it becoms a funerall And if Nadab Abihu had died in their beds this fauour had been allowed them the sorow of their father and brethren for when GOD forbids solemne mourning to his Priests ouer the dead he excepts the cases of this neerenesse of bloud Now all Israel may mourne for these two onely the father and brethren may not God is iealous least their sorow should seeme to countenance the sinne which he had punished euen the fearfullest acts of GOD must bee applauded by the heauiest hearts of the faithfull That which the father brother may not doe the cozens are commanded Dead carcasses are not for the presence of GOD His iustice was showne sufficiently in killing them They are now fit for the graue not the sanctuarie Neither are they carried out naked but in their coats It was an vnusuall sight for Israell to see a linnen Ephod vpon the beere The iudgement vvas so much more remarkable because they had the badge of their calling vpon their backs Nothing is either
returne Who shall diuide the Sea for you Who shall fetch you water out of the Rocke Or can ye hope that the Manna of of GOD will follow you while yee runne from him Feeble mindes vvhen they meete vvith crosses they lookt not for repent of their good beginnings and wish any difficulty rather then that they finde How many haue pulld backe their foote from the narrowe vvaie for the troubles of a good profession It had beene time for the Israelites to haue fallen downe on their faces before Moses and Aaron and to haue saide Yee ledde vs through the Sea make way for vs into Canaan Those giants are strong but not so strong as the Rocke of Rephidim yee stroke that and it yeelded If they bee tall the piller of GOD is hyer then they when wee looke on our selues wee see cause of feare but when wee consider the miraculous power of you our leaders wee cannot but contemne those men of measures Leaue vs not therefore but goe before vs in your directions goe to GOD for vs in your prayers But now contrarily Moses and Aaron fall on their faces to them And sue to them that they vvould bee content to be conducted Had they beene suffered to depart they had perished Moses and his few had beene victorious And yet as if hee could not bee happy without them hee falles on his face to them that they would stay We haue neuer so much neede to be importun'd as in those things whose benefit should make vs most importunate The sweetnesse of GODs Law and our promised glory is such as should draw all hearts after it And yet if wee did not sue to men as for life that they vvould bee reconciled to GOD and be saued I doubt vvhether they vvould obtaine yea it vvere vvell if our suite were sufficient to preuaile Though Moses and Aaron intreat vpon their faces and Ioshua and Caleb perswade and rend their garments yet they mooue nothing The obstinate multitude growne more violent with opposing is readie to returne them stones for their prayers Such hath been euer the thanks of fidelity and truth Crossed wickednesse prooues desperate and in stead of yeelding seekes for reuenge Nothing is so hatefull to a resolute sinner as good counsell Wee are become enemies to the vvorld because wee tell them truth That GOD which was inuisibly present whiles they sinned when they haue sinned showes himselfe glorious They might haue seene him before that they should not sinne Now they cannot choose but see him in the height of their sinne They saw before the piller of his ordinarie presence now they see him vnusually terrible that they may with shame and horror confesse him able to defend able to reuenge The helpe of GOD vses to show it selfe in extremity Hee that can preuent euills conceales his aid till danger be ripe And then hee is as fearefull as before he seemed conniuent Corah's Conspiracy THe tears of Israel were scarce drie since the smart of their last mutinie and now they beginne another The multitude is like a raging Sea full of vnquiet billows of discontentment wherof one rises in the fall of another They saw God did but threaten and therefore are they bolde to sinne It was now hie time they should knowe what it is for God to bee angry There was neuer such a reuenge taken of Israel neuer any better deserued When lesser warnings will not serue God lookes into his quiuer for deadly arrowes In the meane time what a weary life did Moses lead in these continuall successions of conspiracies What did he gaine by this troublesome gouernment but daunger and despight Who but he would not haue wisht himself rather with the sheepe of Iethro then with these wolues of Israel But as he durst not quit his hooke without the calling of God so now hee dare not his scepter except he be dismissed by him that call'd him no troubles no oppositions can driue him from his place Wee are too weake if wee suffer men to chase vs frō that station where God hath set vs. I see the Leuites not long since drawing their swords for GOD and Moses against the rest of Israel and that fact winnes them both praise and blessing Now they are the forwardest in the rebellion against Moses and Aaron men of their owne Tribe There is no assurance of a man for one act whom one Sinne cannot fasten vpon another may Yea the same sinne may finde a repulse one while from the same hand which another time giues it entertainment and that yeeldance loses the thank of all the former resistance It is no praise to haue done once well vnlesse we continue Outward priuiledges of blood can auaile nothing against a particular calling of GOD These Reubenites had the right of the naturall primogeniture yet doe they vainely challenge preeminence where GOD hath subiected them If all ciuill honour flowe from the King how much more from the GOD of Kings His hand exalts the poore and casts down the mighty from their throne The man that will be lifting vp himselfe in the pride of his heart from vnder the foot of God is iustly troden in the dust Moses is the Prince of Israell Aaron the Priest Moses was milde Aaron popular yet both are conspired against Their places are no lesse brothers then their persons Both are opposed at once Hee that is a traytor to the Church is a traytor to the King Any superiority is a marke of Enuy. Had Moses and Aaron beene but fellowes with the Israelites none had been better beloued their dispositions were such as must needs haue forced fauor from the indifferent now they were aduanced their malice is not inferior to their honor High towers must looke for lightnings we offer not to vndermine but those wals which we cannot scale Nature in euery man is both enuious and disdainful neuer loues to honor another but where it may be an honor to it selfe There cannot be conceiued an honor lesse worth emulation then this principality of Israel A people that could giue nothing a people that had nothing but in hope a people whom their leader was faine to feed with bread and water which paid him no tribute but of ill wordes whose command was nothing but a burden and yet this dignity was an eye-sore to these Leuites and these Rubenites Ye take too much vpon you yee Sons of Leui. And this challenge though thus vnseasonable hath drawen in two hundred and fifty Captaines of Israel What wonder is it that the tenne rulers preuayled so much with the multitude to disswade them from Canaan when three traytors preuayled thus with 250. rulers famous in the Congregation and men of renowne One man may kindle such a fire as all the vvorld cannot quench One plague-sore may infect a whole kingdome The infection of euill is much worse then the act It is not like these leaders of Israell could erre without followers He is a mean man that drawes not
fauour Commonly those fruites which are soone ripe soone wither but these almonds of Aarons rod are not more early then lasting the same hand which brought them out before their time preserued them beyond their time and for perpetuall memory both rod and fruit must be kept in the Arke of God The tables of Moses the rod of Aaron the Manna of God are monumeÌ„ts fit for so holy a shrine The doctrine sacraments gouernmeÌ„t of Gods people are precious to him must be so to meÌ„ All times shall see wonder how his ancieÌ„t Church was fed taught ruled Moses his rod did great miracles yet I find it not in the Ark. The rod of Aaron hath this priuiledge because it caried the miracle stil in it selfe whereas the wonders of that other rod were passed Those monuments wold God haue continued in his church which cary in them the most manifest euidences of that which they import The same God which by many transient demonstrations had approued the calling of Aaron to Israel will now haue a permanent memoriall of their conviction that whensoeuer they should see this relique they should be ashamed of their presumption infidelity The name of Aaron vvas not more plainly written in that rod then the sinne of Israel was in the fruit of it and how much Israel findes their rebellion beaten with this rod appears in their present relenting complaint Behold we are dead wee perish God knowes how to pull downe the biggest stomach and can extort glory to his own Name from the most obstinate gainsayers The Brasen Serpent SEauen times alreadie hath Israel mutin'd against Moses and seauen times hath eyther been threatned or punished yet now they fal to it afresh As a teastie man findes occasion to chafe at euery trifle so this discontented people either finde or make all things troublesome One while they haue no water then bitter One while no God then one too many One while no bread then bread enough but too light One while they will not abide their Gouernours then they cannot abide their losse Aaron and Miriam were neuer so grudged aliue as they are bewailed dead Before they wanted onions garlike flesh-pots now they vvant figges vines pomgranats corne And as rabid children that cry for euery thing they can think of are whipped by their wise mother So God iustly serues these fond Israelites It was first their way that makes them repine They were faine to goe round about Idumea The iourney was long and troublesome They had sent intreaties to Edom for licence of passage the next way reasonably submislie It was churlishly deny'd them Esau liues still in his posteritie Iacob in Israel The combat which they began in Rebeccaes bellie is not yet ended Amalek vvhich was one limme of Esau followes them at the heels The Edomite which was another meets them in the face So long as there is a World there will bee opposition to the chosen of God They may come at their perill The way had beene neerer but bloodie they dare not goe it and yet complaine of length If they were afrayde to purchase their resting place vvith warre how much lesse would they their passage What should GOD doe with impatient men They will not goe the nearest way and yet complaine to goe about He that will passe to the promised Land must neither stande vppon length of way nor difficultie Euery way hath his inconueniences the nearest hath more danger the farthest hath more paine Either or both must be ouercome if euer wee will enter the rest of God Aaron and Miriam were now past the danger of their muâ—inyes for want of another match they ioyne GOD vvith Moses in their murmurings Tho they had not mentioned him they could not seuer him in their insurrection For in the causes of his own seruants he challenges euen when he is not challenged What will become of thee O Israel when thou makest thy Maker thine enemy Impatience is the cozen to Frensie this causes men not to care vpon whom they runne so they may breathe out some reuenge How oft haue we heard men that haue bin displeased by others teare the Name of their Maker in peeces Hee that will iudge and can confound is fetcht into the quarrell vvithout cause But if to striue with a mighty man be vnwise vnsafe what shall it be to striue with the mightie GOD As an angry childe casts away that which is giuen him because he hath not that he would so do these foolish Israelites their bread is light and their water vnsatisfying because their way displeased them Was euer people fed with such bread or water Twise hath the very Rock yielded them water and euery day the heauen affords them bread Did any one soule amongst them miscary either for hunger or thirst But no bread will downe with them saue that which the earth yeelds no water but from the naturall Wells or Riuers Vnlesse nature may be allowed to bee her owne caruer shee is neuer contented Manna had no fault but that it was too good and too frequent the pulse of Egypt had been fitter for these course mouthes This heauenly bread was vnspeakably delicious it tasted like wafers of hony and yet euen this Angels foode is contemned Hee that is full despiseth an Hony-comb How sweet and delicate is the Gospel Not only the Fathers of the old Testament but the Angels desired to looke into the glorious mysteries of it and yet wee are cloyed This supernaturall foode is too light the bread-corne of our humane reason and profound discourse would better content vs. Moses will not reuenge this wrong God will yet will he not deale with them himselfe but hee sends the fiery serpents to answer for him How fitly They had caried themselues like serpents to their gouernors how oft had they stung Moses and Aaron neare to death If the serpent bite when he is not charmed no better is a slaunderer Now these venomous Adders reuenge it vvhich are therefore called fiery because their poyson scalded to death God hath an hand in the annoyance and hurt of the basest creature how much less can the sting of an ill tongue or the malice of an ill spirit strike vs without him Whiles they were in Goshen the frogs lice caterpillers spared theÌ„ and plagued the Egyptians now they are rebellious in the desert the serpents finde theÌ„ out sting theÌ„ to death He that brought the quailes thither to feed theÌ„ fetches these Serpents thither to punish them While we are at warres with God we can looke for no peace with his creatures Euery thing reioyces to execute the vengeance of his Maker The stones of the field wil not be in league with vs while we are not in league with GOD. These men when the spies had tolde them newes of the giants of Canaan a little before had wished Would GOD we were dead in this Wildernesse Now GOD hath heard their praiers what with the plague
what with the serpents many thousands of them dyed The ill wishes of our impatience are many times heard As those good things are not granted vs which we pray for without care so those euils which we pray for and would not haue are oft granted The eares of God are not onely open to the prayers of faith but to the imprecations of infidelity It is daungerous wishing euill to our selues or ours It is iust with GOD to take vs at our word and to effect that which our lippes speake against our heart Before God hath euer consulted with Moses and threatned ere he punisht now hee strikes and sayes nothing The anger is so much more by how much lesse notifyed When God is not heard before he is felt as in hewing of wood the blowe is not heard till the axe be seen to haue strooke it is a fearefull signe of displeasure It is with God as with vs men that still reuenges are euer most dangerous Till now all was well enough with Israel and yet they grudged Those that will complaine without a cause shall haue cause to complain for somthing Discontented humors seldome scape vnpunished but receiue that most iustly wherat they repined vniustly Now the people are glad to seeke to Moses vnbidden Euer heeretofore they haue beene wont to be sued too and intreated for without their owne intreaty Now their misery makes them importunate There neede no solicitor vvhere there is sense of smart It were pittie men should want affliction since it sends them to their prayers and confessions All the perswasiōs of Moses could not doe that which the serpents haue done for him O GOD thou seest how necessary it is wee should be stung sometimes else we should runne vvilde and neuer come to a sound humiliation vvee should neuer seeke thee if thy hand did not finde vs out They had spoken against God and Moses And now they humbly speake to Moses that hee would pray to GOD for them He that so oft prayd for them vnbidden cannot but much more doe it requested and now obtaines the meanes of their cure It was equally in the power of God to remoue the serpents and to heale their stinging To haue cured the Israelites by his word and by his signe But he findes it best for his people to exercise their faith that the serpents may bite and their bitings may inuenome and that this venome may indanger the Israelites and that they thus affected may seeke to him for remedy and seeking may find it from such means as should haue no power but in signification That while their bodies were cured by the signe their soules might be confirmed by the matter signified A serpent of brasse could no more heale then sting them What remedy could their eyes giue to their legs Or what could a serpent of cold brasse preuaile against a liuing and fiery serpent In this troublesome desert we are all stung by that fiery and old Serpent O Sauiour it is to thee we must looke and be cured It is thou that wert their paschall Lamb their Manna their Rock their Serpent To all purposes dost thou vary thy selfe to thy Church that wee may finde thee euery-where Thou art for our nourishment refreshing cure as hereafter so euen now all in all This serpent which was appointed for cure to Israell at last stings them to death by idolatrous abuse What poyson there is in Idolatry that makes euen Antitidotes deadly As Moses therefore raised this serpent so Ezekias pulld it down God commanded the raysing of it God approv'd the demolishing of it Superstitious vse can marre the very institutions of God how much more the most wise and wel-grounded deuises of men Balaam MOab and Midian hadde bin all this while standers by lookers on If they had not seene the patterne of their owne ruine in these neighbours it had neuer troubled them to see the Kings of the Amorites and Bashan to fall before Israell Had not the Israelites camped in the Plaines of Moab their victories had beene no eye-sore to Balac Wicked men neuer care to obserue Gods iudgements till themselues bee touched The fire of a neighbours house would not so affect vs if it were not with the danger of our owne Secure minds neuer startle till God come home to their very senses Balac and his Moabites had wit enough to feare not witte enough to preuent iudgement They see an enemy in their borders and yet take no right course for their safety Who would not haue looked that they should haue come to Israel vvith conditions of peace Or Why did they not thinke Either Israels GOD is stronger then ours or hee is not If he be not why are wee afraide of him If hee be Why doe we not serue him The same hand which giues them victory can giue vs protection Carnal men that are secure of the vengeance of God ere it doe come are mastered with it when it dooth come and not knowing which way to turn them run forth at the wrong doore The Midianites ioyne with the Moabites in consultation in action against Israel One would haue thought they should haue looked for fauour from Moses for Iethroes sake which was both a Prince of their Country and father in law to Moses and either now or not long before was with Israel in the Wildernesse Neither is it like but that Moses hauing found fortie yeeres harbour amongst them would haue beene what hee might inclinable to fauourable treaties with them but now they are so fast linked to Moab that they will either sinke or swimme together Intirenesse vvith vvicked consorts is one of the strongest chaynes of Hell and bindes vs to a participation both of sin and punishment An easie occasion wil knit wicked hearts together in conspiracy against the Church of God Their errand is diuelish Come curse Israel That which Satan could not doe by the swords of Og and Sehon he will now try to effect by the tongue of Balaam If either strength or policy would preuaile against Gods Church it could not stand And why should not we be as industrious to promote the glory of God and bend both our hands heads to the causes of the Almighty When all helps faile Moab the Magician is sought too It is a signe of a desperate cause to make Satan either our counsellor or our refuge Why did they not send to Balaam to blesse themselues rather then to curse Israel It had beene more easie to be defended from the hurt of their enemies then to haue their enemies laid open to be hurt by them Pride and malice did not care so much for safetie as for conquest It would not content them to escape Israel if Israel may escape them It was not thank-worthy to saue their owne blood if they did not spill the blood of others As if their owne prosperitie had beene nothing if Israell also prospered If there bee one proiect worse then another a wicked heart will
out of dislike They haue so oft thought and resolued of the necessity of the issue of their dissolution that they cannot holde it either strange or vnwelcome Hee that hath hadde such entire conuersation vvith GOD cannot feare to goe to him Those that knowe him not or knowe that hee will not knowe them no maruell if they tremble This is no small fauour that God warnes Moses of his end He that hadde so oft made Moses of counsell what hee meant to doe with Israel would not now doe ought with himselfe without his knowledge Expectation of any maine euent is a great aduantage to a wise heart If the fiery chariot had fetcht away Elias vnlookt for we shold haue doubted of the fauor of his transportation It is a tokeÌ„ of iudgemeÌ„t to come as a theef in the night God forewarns one by sicknes another by age another by his secret instincts to prepare for their end If our hearts be not now in a readinesse we are worthy to be surprized But what is this I heare Displeasure mixed with loue that to so faithfull a seruant as Moses He must but see the Land of Promise he shall not tread vpon it because he once long agoe sinned in distrusting Death tho it were to him an entrance into glory yet shal be also a chastisement of his infidelity How many noble proofes had Moses giuen of his courage strength of faith How many gracious seruices had hee done to his Maister Yet for one act of distrust he must be gathered to his Fathers All our obediences cannot beare out one sin against God How vainely shall we hope to make amends to God for our former trespasses by our better behauior when Moses hath this one sin laid in his dish after so many and worthy testimonies of his fidelity When wee haue forgotten our sinnes yet GOD remembers them and altho not in anger yet he calls for our arerages Alas what shall become of them with whom God hath tenne thousand greater quarrels That amongst many millions of sinnes haue scattered some fewe acts of formal seruices If Moses must die â—he first death for one fault how â—hall they escape the second for â—inning alwayes Euen where God loues hee will not winke at sinne and if he do not punish yet he wil chastice How much lesse can it stand with that eternall iustice to let wilfull sinners escape iudgement It might haue beene iust vvith God to haue reserued the cause to himselfe and in a generality to haue tolde Moses that his sin must shorten his iourney but it is more of mercy then iustice that his children shall knowe why they smart That GOD may at once both iustifie himselfe and humble them for their particular offences Those to whom hee meanes vengeance haue not the sight of their sinnes till they be past repentance Complaine not that God vpbraides thee with thy old sins whosoeuer thou art but knowe it is an argument of loue whereas concealement is a fearful signe of a secret dislike froÌ„ God But what was that noted sinne vvhich deserues this late exprobration and shall carry so sharpe a chastisement Israel murmur'd for water God bids Moses take the rod in his hand and speake to the rock to giue water Moses in stead of speaking and striking the rock with his voyce strikes it with the rod Heere was his sinne An ouer-reaching of his commission A fearefulnes and distrust of the effect The rod hee knew was approued for miracles hee knew not how powerful his voice might be therfore he did not speak but strike and he stroke twise for failing And now after these many yeeres he is striken for it of God It is a dangerous thing in diuine matters to goe beyond our warrant Those sinnes which seeme triuiall to men are hainous in the account of God Any thing that sauors of infidelity displeases him more then some other crimes of morality Yet the mouing of the rod was but a diuerse thing from the moouing of the tongue it was not contrary He did not forbid the one but hee commanded the other This was but acrosse the streame not against it where shal they appeare whose whole courses are quite contrary to the commandements of God Vpon the act done God passed the sentence of restrayning Moses with the rest from the promised Land now he performes it Since that time Moses had many fauors from God All which could not reuerse this decreed castigation That euerlasting rule is grounded vpon the very essence of God I am Iehouah I change not Our purposes are as our selues fickle incertaine His are certain and immutable some things which he reueales he alters nothing that he hath decreed Besides the soule of Moses to the glory whereof God principally intended this change I finde him carefull of two things His Successor and his Body Moses moues for the one the other God doth vnasked Hee was so tender ouer the welfare of Israel in his life would not slaken his care in death Hee takes no thought for himself for he knew how gainfull an exchange he must make All his care is for his charge Some enuious natures desire to be missed when they must goe and wish that the weaknes or want of a successour may be the foyle of their memory honor Moses is in a contrary disposition It sufficeth him not to finde contentment in his owne happinesse vnlesse he may haue an assurance that Israel shall prosper after him Carnall mindes are all for themselues and make vse of gouernment only for their owne aduantages But good hearts look euer to the future good of the Church aboue their own against their own Moses did well to show his good affection to his people but in his silence God wold haue prouided for his owne Hee that call'd him from the sheep of Iethro will not want a gouernour for his chosen to succeed him God hath fitted him whom he will choose Who can be more meet then he whose name whose experience whose graces might supply yea reuiue Moses to the people He that searched the Land before was fittest to guide Israel into it Hee that vvas indued vvith the spirite of GOD was the fittest deputie for GOD He that abode still in the Tabernacle of Ohel-moed as Gods attendant was fittest to be sent forth from him as his lieutenant But oh the vnsearchable counsell of the Almighty Aged Caleb and all the Princes of Israel are past ouer and Ioshua the seruant of Moses is chosen to succeed his maister The eye of God is not blinded either with gifts or with blood or with beauty or with strength but as in his eternall elections so in his temporary hee will haue mercie on vvhom hee will And well doth Ioshua succeed Moses The very acts of God of olde were allegories where the Law ends there the Sauiour begins we may see the Land of Pâ—omise in the Law Onely Iesus the mediatour of the new Testament can bring