act of distrust, he must be gathered to his fathers. All our obediences cannot bear out one sin against God. How vainly shall we hope to make amends to God for our former trespasses, by our better behaviour, when Moses hath this one sin laid in his dish, after so many and worthy testimonies of his fidelity! When we have forgotten our sins, yet God remembers them, and although not in anger, yet he calls for our arrearages. Alas, what shall become of them, with whom God hath ten thousand greater quarrels, that, amongst many millions of sins, have scattered some few acts of formal services! If Moses must die the first death for one fault, how shall they escape the second for sinning always! Even where God loves, he will not wink at sin; and if he do not punish, yet he will chastise. How much less can it stand with that eternal justice, to let wilful sinners escape judgment!

It might have been just with God to have reserved the cause to himself; and, in a generality, to have told Moses, that his sin must shorten his journey; but it is more of mercy than justice, that his children shall know why they smart; that God may, at once, both justify himself, and humble them for their particular offences. Those to whom he means vengeance, have not the sight of their sins, till they be past repentance. Complain not that God upbraids thee with thy old sins, whosoever thou art; but know it is an argument of love; whereas concealment is a fearful sign of a secret dislike from God.

But what was that noted sin which deserves this late exprobation, and shall carry so sharp a chastisement? Israel murmured for water: God bids Moses take the rod in his hand, and speak to the rock to give water; Moses instead of speaking, and striking the rock with his voice, strikes it with the rod. Here was his sin, an over-reaching of his commission, a fearfulness and distrust of the effect. The rod he knew, was approved for miracles; he knew not how powerful his voice might be; therefore he did not speak,

but strike, and he struck twice for failing; and now, after these many years, he is stricken for it of God. It is a dangerous thing, in divine matters, to go beyond our warrant. Those sins, which seem trivial to men, are heinous in the account of God. Any thing that savours of infidelity displeases him more than some other crimes of morality. Yet the moving of the rod was but a diverse thing from the moving of the tongue; it was not contrary; he did not forbid the one, but he commanded the other: this was but across the stream, not against it. Where shall they appear, whose whole courses are quite contrary to the commandments of God?

passed the sentence of rest, from the promised Since that time, Moses

Upon the act done, God restraining Moses, with the land: now he performs it. had many favours from God; all which could not reverse this decreed castigation. That everlasting rule is grounded upon the very essence of God; I am Jehovah, I change not. Our purposes are, as ourselves, fickle and uncertain; his are certain and immutable. Some things which he reveals, he alters; nothing that he hath decreed. Besides the soul of Moses, to the glory whereof God principally intended this change, I find him careful of two things, his successor, and his body. Moses moves for the one; the other God doth unasked. He that was so tender over the welfare of Israel, in his life, would not slacken his care in death. He takes no thought for himself, for he knew how gainful an exchange he must make. All his care is for his charge. Some envious natures desire to be missed when they must go; and wish that the weakness, or want of a successor, may be the foil of their memory and honour. Moses is in a contrary disposition; it sufficeth him not to find contentment in his own happiness, unless he may have an assurance that Israel shall prosper after him. Carnal minds are all for themselves, and make use of government only for their own advantages. But good hearts look ever to

the future good of the church, above their own, against their own. Moses did well, to show his good affection to his people; but, in his silence, God would have provided for his own. He that called him from the sheep of Jethro, will not want a governor for his chosen to succeed him; God hath fitted him whom he will choose. Who can be more meet than he, whose name, whose experience, whose graces might supply, yea revive Moses to the people? He that searched the land before, was fittest to guide Israel into it. He, that was endued with the spirit of God, was the fittest deputy for God. He that abode still in the tabernacle of Ohel-moed, as God's attendant, was fittest to be sent forth from him, as his lieutenant. But, O the unsearchable counsel of the Almighty! aged Caleb and all the princes of Israel are past over, and Joshua, the servant of Moses, is chosen to succeed his master. The eye of God is not blinded either with gifts, or with blood, or with beauty, or with strength; but as in his eternal elections, so in his temporary," He will have mercy on whom he will."

And well doth Joshua succeed Moses. The very acts of God of old were allegories. Where the Law ends, there the Saviour begins. We may see the land of promise in the Law; only Jesus, the Mediator of the New Testament, can bring us into it. So was he a servant of the Law, that he supplies all the defects of the Law to us, he hath taken possession of the promised land for us: he shall carry us from this wilder

ness to our rest.

It is no small happiness to any state, when their governors are chosen by worthiness: and such elections are ever from God; whereas the intrusions of bribery, and unjust favour, or violence, as they make the common-wealth miserable, so they come from him which is the author of confusion. Woe be to that state that suffers it; woe be to that person that works it; for both of them have sold themselves, the one to servitude, the other to sin.

I do not hear Moses repine at God's choice, and grudge that this sceptre of his is not hereditary; but he willingly lays hands upon his servant to consecrate him for his successor. Joshua was a good man, yet he had some sparks of envy; for when Eldad and Medad prophesied, he stomached it; "My lord Moses, forbid them." He that would not abide two of the elders of Israel to prophesy, how would he have allowed his servant to sit in his throne? What an example of meekness, besides all the rest, doth he here see in this last act of his master! who, without all murmuring, resigns his chair of state to his page! It is all one to a gracious heart, whom God will please to advance. Emulation and discontentment are the affections of carnal minds. Humility goes ever with regeneration; which teaches a man to think, whatever honour be put upon others, I have more than I am worthy of.

The same God, that by the hands of his angels carried up the soul of Moses to his glory, doth also, by the hands of his angels, carry his body down into the valley of Moab to his sepulchre. Those hands which had taken the Law from him, those eyes that had seen his presence, those lips that had conferred so oft with him, that face that did so shine with the beams of his glory, may not be neglected when the soul is gone. He that took charge of his birth, and preservation in the reeds, takes charge of his carriage out of the world. The care of God ceaseth not over his own, either in death or after it. How justly do we take care of the comely burials of our friends, when God himself gives us this example!

If the ministry of man had been used in this grave of Moses, the place might have been known to the Israelites; but God purposely conceals this treasure, both from men and devils, that so he might both cross their curiosity, and prevent their superstition. If God had loved the adoration of his servants' reliques, he could never have had a fitter opportunity for this devo

tion, than in the body of Moses. It is folly to place religion in those things, which God hides on purpose from us it is not the property of the Almighty to restrain us from good.

Yet that divine hand, which locked up this treasure, and kept the key of it, brought it forth afterwards glorious. In the transfiguration, this body, which was hid in the valley of Moab, appeared in the hill of Tabor, that we may know these bodies of ours are not lost, but laid up, and shall as sure be raised in glory, as they are laid down in corruption. "We know, that when he shall appear, we shall also appear with him in glory."

BOOK VIII.

CONTEMPLATION I.

OF RAHAB.

JOSHUA was one of those twelve searchers which were sent to view the land of Canaan; yet now he addresses two spies for a more particular survey. Those twelve were only to inquire of the general condition of the people and land; these two to find out the best entrance into the next part of the country, and into their greatest city. Joshua himself was full of God's Spirit, and had the oracle of God ready for his direction: yet now he goes not to the propitiatory for consultation, but to the spies. Except where ordinary means fail us, it is no appealing to the immediate help of God; we may not seek to the postern, but where the common gate is shut. It was promised