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
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
lesse is the danger of seducement The errour of the mighty is armed with authority and in a sort commaunds assent whether in good or euill greatnes hath euer a traine to followe it at the heeles Forty dayes they spent in this search and this cowardly vnbeleefe in the search shall cost them forty yeeres delay of the fruition Who can abide to see the rulers of Israel so basely timorous They commend the Land the fruit commends it selfe and yet they plead difficulty Wee be not able to goe vp Their shoulders are laden with the grapes and yet their hearts are ouerlaid with vnbeliefe It is an vnwoorthy thing to plead hardnes of atchieuing where the benefit will more then requite the indeuour Our Land of Promise is aboue we knowe the fruit therof is sweet and glorious the passage difficult The giantly sonnes of Anak the powers of darknesse stand in our way If wee sit downe and complaine we shall once knowe that without shall be the fearefull See the idle pleas of distrust We are not able They are stronger Could not God inable them was he not stronger then their giants Had he not promised to displace the Canaanites to settle them in their stead How much more easie is it for vs to spy their weaknes then for them to espy the strength of their aduersaries When wee measure our spirituall successe by our owne power we are vanquished before we fight Hee that would ouercome must neither look vpon his owne arme nor the arme of his enemy but the mouth and hand of him that hath promised and can performe Who are we flesh and blood with our breath in our nostrills that we should fight with Principalities powers spirituall wickednesses in heauenly places The match is too vnequall wee are not like grashoppers to these giants when we compare our selues with them how can we but despaire when wee compare them with God how can we be discouraged Hee that hath brought vs into this fielde hath promised vs victory GOD knew their strength ere hee offered to commit vs. Well might they haue thought Were not the Amalekites stronger then we were not they armed we naked Did not the only hand of Moses by lifting vp beat them downe were not the Egyptians no lesse our maisters Did not Death come running after vs in their chariots Did wee not leaue these buryed in the sea the other vnburied in the Wildernesse Whence had the Anakims their strength but from him that bids vs goe vp against them Why haue the bodies of our forefathers taken possession of their Hebron but for vs But now their feare hath not left them so much reason as to compare their aduersaries with others but onely with themselues Doubtlesse these giants were mighty but their feare hath stretched them out some cubits beyond their stature Distrust makes our dangers greater and our helps lesse then they are and forecasts euer woorse then shall be and if euills be possible it makes them certaine Amongst those twelue messengers whom our second Moses sent through the Land of Promise there was but one Iudas But amongst those twelue which the former Moses addressed through the same Land there is but one Caleb and yet those were chosen out of the meanest these out of the heads of Israel As there is no societie free from some corruption so it is hard if in a community of men there be not some faithfulnesse We shall wrong GOD if we feare least good causes shall bee quite forsaken He knowes how to serue himselfe of the best if the fewest And could as easily be attended with a multitude if he did not seeke his owne glory in vnlikelihoods Ioshua was silent and wisely spared his tongue for a further aduantage Onely Caleb spake I doe not heare him say Who am I to striue with a multitude What can Ioshua and I doe against ten rulers It is better to sit stil then to rise fal But he resolues to swim against this streame and will either drawe friends to the truth or enemies vpon himselfe True Christian fortitude teaches vs not to regard the number or quality of the opponents but the equitie of the cause and cares not to stand alone challenge all commers and if it could be opposed by as many worlds as men it may be ouerborne but it cannot be daunted Whereas popularitie carryes weak minds and teaches them the safety of erring with a multitude Caleb saw the giantly Anakims and the walled citties as well as the rest and yet he saies Let vs go vp and possesse it As if it were no more but to go and see and conquer Faith is couragious and makes nothing of those dangers wherewith others are quayled It is very materiall with what eyes we looke vpon all obiects Feare doth not more multiply euills then faith diminisheth them which is therefore bold because either it sees not or contemnes that terrour which feare represents to the weake There is none so valiant as the beleeuer It had beene happy for Israel if Calebs counsell had beene as effectuall as good But how easily haue these rulers discouraged a faint-hearted people In stead of lifting vp their ensignes and marching towards Canaan They sit them down lift vp their voice and cry The roddes of their Egyptian task-maisters had neuer beene so fit for them as now for crying They had cause indeed to weep for the sinne of their infidelity but now they weep forfeare of those enemies they saw not I feare if there had beene ten Calebs to perswade and but two faint spies to discourage them those two cowards would haue preuailed against those tenne solicitors How much more now ten oppose but two incourage An easie Rhetorick drawes vs to the worse part yea it is hard not to runne downe the hill The faction of euill is so much stronger in our nature then that of Good that euery least motion preuailes for the one scarce any suite for the other Now is Moses in danger of losing all the cost and care that euer he bestowed vpon Israel His people are already gone backe to Egypt in their hearts and their bodies are returning Oh yee rebellious Hebrewes where shall GOD haue you at last Did euer Moses promise to bring you to a fruitfull Land without inhabitants To giue you a rich country without resistance Are not the graues of Canaan as good as those of Egypt What can ye but die at the hands of the Anakims Can yee hope for lesse from the Egyptians What madnes is this to wish to die for feare of death Is there lesse hope from your enemies that shall be when ye goe vnder strong and expert leaders then from the enemies that were when yee shall returne maisterlesse Can those cruell Egyptians so soone haue forgotten the blood of their fathers children brothers husbands which perished in pursuing you Had ye rather trust the mercy of knowne enemies then the promise of a faithfull GOD Which way will yee
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
easily create a voyce without a body as a body without a voyce Who now can heerafter plead his simplicity and dulnes of apprehending spiritual things when he sees how God exalts the eyes of a beast to see a spirit Who can be proud of seeing visions since an Angel appeared to a beast neither was his skin better after it then others of his kinde Who can complaine of his owne rudenesse and inability to reply in a good cause when the very beast is inabled by God to conuince his maister There is no mouth into which GOD cannot put words and how oft dooth he choose the weake and vnwise to confound the learned and mighty What had it beene better for the asse to see the Angell if hee had rushed still vpon his sword Euills were as good not seene as not auoyded But now hee declines the way and saues his burden It were happy for peruerse sinners if they could learne of this beast to run away from foreseene iudgements The reuenging Angel stands before vs and though we knowe we shall as sure die as sinne yet we haue not the witte or grace to giue backe though it bee with the hurt of a foot to saue the body with the paine of the body to saue the soule I see what fury and stripes the impotent Prophet bestowes vpon this poore beast because hee will not goe on yet if he had gone on himselfe had perished How oft doe we wish those things the not obtaining whereof is mercy We grudge to be staid in the way to death fly vpon those which oppose our perdition I doe not as who would not expect see Balaams haire stand vpright nor himselfe alighting and appalled at this monster of miracles But as if no new thing had happened he returnes words to the beast full of anger voyde of admiration Whether his trade of sorcering had so inured him to receiue voyces from his familiars in shape of beasts that this euent seemed not strange to him Or whether his rage and couetousnes had so transported him that hee had no leasure to obserue the vnnaturall vnusualnes of the euent Some men make nothing of those things which ouercome others with horror and astonishment I heare the Angel of GOD taking notice of the cruelty of Balaam to his beast His first vvordes to the vnmercifull Prophet are in expostulating of this wrong Wee little thinke it but God shal call vs to an account for the vnkinde and cruell vsages of his poor mute creatures He hath made vs Lords not tyrants owners not tormentors hee that hath giuen vs leaue to kill them for our vse hath not giuen vs leaue to abuse them at our pleasure they are so our drudges that they are our fellowes by creation It was a signe the Magician would easily wish to strike Israell vvith a curse vvhen hee vvished a sworde to strike his harmelesse beast It is ill falling into those hands whome beasts finde vnmercifull Notwithstanding these rubs Balaam goes on and is not afraide to ride on that beast whose voyce he hath heard And now postes are sped to Balac with the newes of so welcome a guest Hee that sent Princes to fetch him comes himselfe on the way to meet him Although hee can say Am not I able to promote thee yet hee giues this high respect to him as his better from whome hee expected the promotion of himselfe and his people Oh the honour that hath beene formerlie done by heathens to them that haue borne but the face of Prophets I shame and grieue to compare the times and men Onely O GOD bee thou mercifull to the contempt of thy seruants As if nothing needed but the presence of Balaam the superstitious King out of the ioy of his hope feasts his gods his Prophet his Princes and on the morrowe carryes him vppe to the high-places of his Idol Who can doubt whether Balaam were a false Prophet that sees him sacrificing in the mount of Baal Had he bin from the true God he would rather haue said Pull me downe these altars of Baal then Builde me heere seuen others The very place conuinces him of falshood and Idolatry And why seuen altars What needs all this pompe When the true God neuer required but one at once as himselfe is one why doth the false Prophet call for no lesse then seuen As if GOD stood vpon numbers As if the Almighty would haue his power either diuided or limited Here is nothing but a glorious and magnificent pretence of deuotion It hath beene euer seene that the false worshippers of GOD haue made more pompous showes and fairer flourishes of their piety and religion then the true Now when Balaam sees his seuen bulloks and seuen rams smoking vpon his seuen altars he goes vp higher into the mount as som counterfair Moses to receiue the answere of God But will GOD meet with a sorcerer wil he make a Prophet of a Magician O man who shall prescribe God what instruments to vse he knowes how to imploy not onely Saints and Angels but wicked men beasts Diuels to his owne glory Hee that put words into the mouth of the Asse puts wordes into the mouth of Balaam The words doe but passe from him They are not polluted because they are not his as the Trunk through which a man speakes is not the more eloquent for the speech that is vttred through it What a notable proclamation had the Infidels wanted of Gods fauor to his people if Balaams tongue had not beene vsed How many shall once say Lord we haue prophecied in thy name that shall heare Verely I knowe you not What madnes is this in Balaam He that found himselfe constant in soliciting thinks to finde GOD not constant in denying and as if that infinite Deity were not the same euery where hopes to change successe with places Neither is that bolde forehead ashamed to importune God againe in that wherein his owne mouth had testified an assurance of deniall The reward was in one of his eyes the reuenging Angel in the other I know not whether for the time hee more loued the bribe or feared the Angel And whiles hee is in this distraction his tongue blesses against his heart and his heart curses against his tongue It angers him that he dare not speake what he would and now at last rather then lose his hopes he resolues to speake vvorse then curses The feare of GODs iudgement in a worldly heart is at length ouer come vvith the loue of gain PHINEAS BAlaam pretended an hast homeward but he lingred so long that he left his bones in Midiam How iustly did he perish with the sword of Israel whose tongue had insensibly slain so many thousands of them As it is vsually said of the Diuell that he goes away in a stench so may it truely be saide of this Prophet of his According to the fashion of all hypocrites his words were good his actions abhominable Hee would not curse but hee
Rahab fetcht into the bloud of Israel and line of Christ If Rahab had receiued these Spyes but as vnknown passengers with respect to their mony and not to their errand it had been no prayse for in such cases the thanke is rather to the guest then to the host but now shee knew their purpose shee knew that the harbor of them was the danger of her owne life and yet shee hazards this entertainement Either faith or friendship are neuer tryed but in extremities To show countenance to the messengers of God whiles the publique face of the State smiles vpoÌ„ them is but a curtesie of course but to hide our own liues in theirs when they are persecuted is an act that lookes for a reward These times need not our fauour we knowe not what may come Alas how likely is it they wold shelter them in danger which respect them not in prosperity All intelligences of State come first to the Court It most concernes Princes to harken after the affayres of each other If this poore In-holder knew of the Sea dryed vp before Israel and of the discomfiture of Og Sebon Surely this rumor was stale with the King of Iericho he had heard it and feared And yet in stead of sending Ambassadors for peace he sends Pursuiuants for the spies The spirit of Rahab melted with that same report where-with the King of Iericho was hardened All make not one vse of the messages of the proceedings of GOD. The King sends to tell her what shee knew shee had not hidde them if shee had not known their errand I knowe not whether first to wonder at the gracious prouision of God for the spyes or at the strong faith which he hath wrought in the hart of a weak woman two strangers Israelites Spyes and noted for all these in a forraine â—n an hostile Land haue a safe harâ—our prouided theÌ„ euen amongst their enemies In Iericho at the very Court-gate against the proclamation of a King against the â—ndeuours of the people Where cannot the GOD of heauen either finde or rayse vp friends to his owne causes and seruants Who could haue hoped for such faith in Rahab which contemned her life for the present that shee might saue it for the future neglected her own King and Countrey for strangers vvhich shee neuer saw and more feared the destruction of that Citie before it knevv that it had an aduersary then the displeasure of her King in the mortall reuenge of that which he wold haue accounted trechery Shee brings them vp to the roofe of her house and hides them with stalks of Flax That plant which vvas made to hide the body from nakednesse and shame now is vsed to hide the spyes from death Neuer could these stalks haue beene improued so well with all her huswifry after they were bruised as now before they were fitted to her wheele Of these she hath wouen an euerlasting web both of life and propagation And now her tongue hides them no lesse then her hand her charitie was good her excuse was not good Euill may not bee done that good may come of it wee may doe any thing but sinne for promoting a good cause And if not in so main occasions how shall God take it that wee are not dainty of falsehoods in tryfles No man will looke that these Spies could take any sound sleep in these beds of stalks It is enough for them that they liue though they rest not And now vvhen they heare Rahab comming vp the stayres doubtlesse they looked for an executioner but behold shee comes vp with a message better then their sleepe adding to their protection aduise for their future safety whereto shee makes way by a faithful report of Gods former wonders and the present disposition of her people and by wise capitulations for the life security of her familie The newes of Gods miraculous proceedings for Israel haue made her resolue of their successe and the ruines of Iericho Then onely doe we make a right vse of the works of God wheÌ„ by his iudgements vpon others wee are warned to auoyde our owne Hee intends his acts for precedents of iustice The parents and brethren of Rahab take their rest They are not troubled with the feare and care of the succese of Israel but securely goe with the current of the present condition Shee watches for them all and breakes her midnight sleepe to preuent their last One wise and faithfull person does well in an house where all are careless there is no comfort but in perishing together It had bin an ill nature in Rahab if shee had been content to be saued alone that her loue might bee a match to her faith she couenants for all her family and so returnes life to those of whom shee receiued it Both the bond of nature and of grace will dravv all ours to the participation of the same good with our selues It had bin neuer the better for the Spies if after this nights lodging they had beene turned out of doores to the hazard of the way For so the pursuers had light vpon theÌ„ preuented their returne with their death Rahabs counsel therefore was better then her harbor which sent them no doubt with victualls in their hands to seek safety in the mountaines till the heat of that search were past He that hath giuen vs charge of our liues will not suffer vs to cast them vpon wilful aduentures Had not these Spyes hid themselues in those desert hills Israel had wanted directors for their enterprises There is nothing more expedient for the Church then that some of Gods faithfull messengers should withdraw themselues and giue way to persecutions Courage in those that must die is not a greater aduantage to the Gospell then a prudent retyring of those which may suruiue to maintaine propagate it It was a iust resonable transaction betwixt them that her life should be saued by them which had saued theirs They owe no lesse to her to whom they were not so much guests as prisoners And now they passe not their promise onely but their oath They were strangers to Rahab and for ought shee knew might haue been godlesse yet she dares trust her life vpon their oath So sacred and inviolable hath this bond euer beene that an heathen vvoman thought her selfe secure vpon the oath of an Israelite Neither is shee more confident of their oath taken then they are carefull both of taking and performing it So farre are they from desiring to salue vp any breach of promise by equiuocation that they explaine all conditions and would preuent all possibilities of violation All Rahabs familie must be gathered into her house and that redde cord which was an instrument of their deliuerie must be a signe of hers Behold this is the sauing colour The destroying Angel sees the doore cheekes of the Israelites sprinkled with redde and passes them ouer The Warriours of Israel see the window of Rahab dyed with redde and
that both the bloud of that wicked Citie should be spilt to him not to their owne reuenge and that the treasure should bee reserued for his vse not for theirs VVho but a miscreant can grudge that GOD should serue himselfe of his owne I cannot blame the rest of Israel if they were well pleased with these conditions onely one Achan troubles the peace and his sinne is imputed to Israel the innocence of so many thousand Israelites is not so forceable to excuse his one sinne as his one sinne is to taint all Israel A lewd man is a pernicious creature That hee damnes his ovvne soule is the least part of his mischiefe hee commonlie drawes vengeance vpon a thousand either by the desert of his sinne or by the infection VVho vvould not haue hoped that the same GOD vvhich for tenne righteous men would haue spared fiue vvicked Citties should not haue been content to drovvne one sinne in the obedience of so many righteous But so venomous is sinne especiallie vvhen it lights among GODs people that one â—ramme of it is able to infect the â—hole mass of Israel Oh righteous people of Israel that had but one Achan How had their late circumcision cut away the vncleane foreskin of their disobedience How had the blood of their Paschall Lambe scoured their soules from couetous desires The world was well mended with them since their stubburne murmurings in the desert Since the death of Moses and the gouernment of Ioshua I doe not finde them in any disorder After that the Law hath brought vs vnder the conduct of the true Iesus our sinnes are more rare and our liues more conscionable Whiles we are vnder the Law wee do noâ— so keepe it as when wee are deliuered from it our Christian freedome is more holy then our seruitude Then haue the Sacraments of God their due effect when their receit purgeth vs from our old sinnes and makes our conuersation cleane and spirituall Little did Iosua know that there was any sacriledge committed by Israel that sinne is not halfe cunning enough that hath not learned secrecy Ioshua was a vigilant Leader yet some sins will escape him Onely that eye which is euery where findes vs out in our close wickednesse It is no blame to authority that some sinnes are secretly committed The holiest congregation or family may be blemisht with some malefactors It is iust blame that open sinnes are not punished we shall wrong gouernment if wee shall expect the reach of it should be infinite Hee therefore which if hee had knowne the offence would haue sent vp prayers and teares to GOD now sends Spyes for a further discouery of Ai They returne with newes of the weaknesse of their aduersaries and as contemning their paucitie perswade Ioshua that a vving of Israel is enough to ouershadow this Citie of Ai. The Israelites were so fleshed vvith their former victorie that now they think no walls or men can stand before them Good successe lifts vppe the heart vvith too much confidence and vvhiles it disswades men from dooing their best oft-times disappoynts them With God the meanes can neuer be too weake without him neuer strong enough It is not good to contemne an impotent enemy In this second battell the Israelites are beaten It was not the fewness of their assaylants that ouerthrew them but the sin that lay lurking at home If all the host of Israel had sette vpon this poore village of Ai â—hey had beene all equally discomfited the wedge of Achan did more fight against them then â—ll the swords of the Canaanites The victories of GOD go not by strength but by innocence Doubtlesse these men of Ai insulted in this foyle of Israel and said Loe these are the men from whose presence the waters of Iordan ran back now they run as fast away from ours These are they before whom the walls of Iericho fell downe now they are fallen as fast before vs all their neighbours tooke heart from this victory Wherein I doubt not but besides the punishment of Israels sin God intended the further obduration of the Canaanites Like as some skilfull player loses on purpose at the beginning of the game to draw on the more abetments The newes of their ouerthrow spred as far as the fame of their speed and euery Cittie of Canaan could say Why not wee as well as Ai But good Ioshua that succeeded Moses no lesse in the care of Gods glory then in his gouernment is much deiected with this euent Hee rends his clothes falls on his face casts dust vpon his head and as if he had learned of his Maister how to expostulate with GOD sayes What wilt thou doe to thy mighty Name That Ioshua might see GOD tooke no pleasure to let the Israelites lie dead vpon the earth before their enemies himselfe is taxed for but lying all day vpon his face before the Arke All his expostulations are answered in one word Get thee vp Israel hath sinned I doe not heare God say Ly still and moure for the sinne of Israel It is to no purpose to pray against punishment while the sin continues And though GOD loues to be sued to yet hee holds our requests vnseasonable till there be care had of satisfaction When we haue risen and redressed sinne then may we fall down for pardon Victorie is in the free hand of God to dispose where hee will and no man can maruell that the dice of Warre run euer with hazard on both sides so as GOD needed not to haue giuen any other reason of this discomfiture of Israel but his owne pleasure yet Ioshua must now know that Israel which before preuailed for their faith is beaten for their sin When we are crossed in iust and holie quarrells we may well think there is some secret euil vnrepented of which GOD would punish in vs which tho we see not yet hee so hates that he will rather be wanting to his owne cause then not reuenge it When we goe about any enterprise of God it is good to see that our hearts bee cleare from any pollution of sinne and when wee are thwarted in our hopes it is our best course to ransack our selues and to search for some sinne hid from vs in our bosome but open to the view of GOD. The oracle of God which told him a great offence was committed yet reueales not the person It had beene as easie for him to haue named the man as the crime Neither dooth Ioshua request it but referres that discouery to such a meanes as whereby the offender finding himselfe singled out by the lot might bee most conuinced Achan thought he might haue lyen as close in all that throng of Israel as the wedge of Gold lay in his Tent. The same hope of secrecie which mooued him to sinne mooued him to confidence in his sin but now when he saw the lot fall vpon his Tribe hee began to start a little when vpon his family hee beganne to change