pleased by others, tear the name of their Maker in pieces? He that will judge, and can confound, is fetched into the quarrel without cause: but if to strive with a mighty man be unwise, and unsafe, what shall it be to strive with the mighty God? As an angry child casts away that which is given him, because he hath not that he would, so do these foolish Israelites; their bread is light, and their water unsatisfying, because their way displeased them. Was ever people fed with such bread, or water? Twice hath the very rock yielded them water, and every day the heaven affords them bread. Did any one soul amongst them miscarry, either for hunger or thirst? But no bread will down with them, save that which the earth yields; no water but from the natural wells or rivers. Unless nature be allowed to be her own carver, she is never contented. Manna had no fault, but that it was too good, and too frequent: the pulse of Egypt had been fitter for these coarse mouths. This heavenly bread was unspeakably delicious: it tasted like wafers of honey; and yet even this, angels' food, is contemned! He that is full, despiseth a honeycomb. How sweet and delicate is the gospel! Not only the fathers of the old testament, but the angels, desired to look into the glorious mysteries of it; and yet we are cloyed. This supernatural food is too light: the bread-corn of our human reason, and profound discourse, would better content us. Moses will not revenge this wrong, God will: yet will he not deal with them himself, but he sends the fiery serpents to answer for him. How fitly! They had carried themselves like serpents to their governors. How often had they stung Moses and Aaron near to death? If the serpent bite when he is not charmed, no better is a slanderer. Now these venomous adders revenge it, which are therefore called fiery, because their poison scaldeth to death. God hath a 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 evil spirit, strike us without him? While they were in Goshen, the frogs, lice, caterpillars, spared them, and plagued the Egyptians; now they are rebellious in the desert, the serpents find them out, and sting them to death. He that brought the quails thither to feed them, fetches these serpents thither to punish them. While we are at wars with God, we can look for no peace with his creatures. Every thing rejoices to execute the vengeance of its Maker. The stones of the field will not be in league with us, while we are not in league with God. These men, when the spies had told them news of the giants of Canaan, a little before had wished, Would God we were dead in this wilderness." Now God hath heard their prayers; what with the plague, what with the serpents, many thousands of them died. The ill wishes of our impatience are many times heard. As those good things are not granted us, which we pray for, without care; so those evils, which we pray for, and would not have, are often granted. The ears of God are not only open to the prayers of faith, but to the imprecations of infidelity. It is dangerous wishing evil to ourselves, or ours; it is just with God to take us at our word, and to effect that which our lips speak against our heart. Before, God had ever consulted with Moses, and threatened ere he punished: now, he strikes and says nothing. The anger is so much more, by how much less notified. When God is not heard before he is felt (as in the hewing of wood, the blow is not heard till the axe be seen to have struck), it is a fearful sign of displeasure. It is with God, as with us men, that still revenges are ever most dangerous. Till now, all was well enough with Israel, and yet they grudged: those that will complain without a cause, shall have cause to complain for something. Discontented humours seldom escape unpunished, but receive that most justly, whereat they repined unjustly. Now the people are glad to seek to Moses unbidden. Ever heretofore they have been wont to be sued to, and entreated for without their own entreaty; now their misery makes them importunate: there needs no solicitor where there is sense of smart. It were pity men should want affliction, since it sends them to their prayers and confessions. All the persuasions of Moses could not do that which the serpents have done for him. O God! thou seest how necessary it is we should be stung sometimes, else we should run wild, and never come to a sound humiliation. We should never seek thee, if thy hand did not find us out. They had spoken against God and Moses, and now they humbly speak to Moses, that he would pray to God for them. He that so oft prayed for them unbidden, cannot but much more do it requested, and now obtains the means of their cure. It was equally in the power of God to remove the serpents, and to heal their stinging; to have cured the Israelites by his word, and by his sign: but he finds it best for his people (to exercise their faith) that the serpents may bite, and their bitings may envenom, and that this venom may endanger the Israelites; and that they, thus affected, may seek to him for remedy; and seeking, may find it from such means as should have no power but in signification; that while their bodies were cured by the sign, their souls might be confirmed by the matter signified. A serpent of brass could no more heal, than sting them. What remedy could their eyes give to their legs? or what could a serpent of cold brass prevail against a living and fiery serpent? In this troublesome desert, we are all stung by that fiery and old serpent. O Saviour! it is to thee we must look, and be cured: it is thou that wert their paschal lamb, their manna, their rock, their serpent. To all purposes dost thou vary thyself to thy church, that we may find thee everywhere. Thou art for our nourishment, refreshing, cure; as hereafter, so even now, all in all. This serpent, which was appointed for cure to Israel, at last stings them to death by idolatrous abuse. What poison there is in idolatry, that makes even antidotes deadly! As Moses therefore raised this serpent, so Ezekias pulled it down. God commanded the raising of it; God approved the demolishing of it. Superstitious use can mar the very institutions of God: how much more the most wise and well-grounded devices of men! CONTEMPLATION III.-OF BALAAM. MOAB and Midian had been all this while standers by, and lookers on; if they had not seen the pattern of their own ruin in these neighbours, it had never troubled them to see the kings of the Amorites and Bashan to fall before Israel. Had not the Israelites camped in the plains of Moab, their victories had been no eye-sore to Balak. Wicked men never care to observe God's judgments, till themselves be touched. The fire of a neighbour's house would not so affect us, if it were not with the danger of our own. Secure minds never startle, till God come home to their very senses. Balak and his Moabites had wit enough to fear, not wit enough to prevent judgment. They see an enemy in their borders, and yet take no right course for their safety. Who would not have looked, that they should have come to Israel with conditions of peace? Or why did they not think, either Israel's God is stronger than ours, or he is not? If he be not, why are we afraid of him? | If he be, why do we not serve him? The same hand which gives them victory, can give us protection. Carnal men that are secure of the vengeance of God ere it do come, are mastered with it when it doth come; and, not knowing which way to turn them, run forth at the wrong door. The Midianites join with the Moabites in consultation, in action, against Israel. One would have thought they should have looked for favour from Moses for Jethro's sake, which was both a prince of their country and father-in-law to Moses, and either now, er not long before, was with Israel in the wilderness. Neither is it like, but that Moses, having found forty years' harbour amongst them, would have been (what he might) inclinable to favourable treaties with them; but now they are so fast linked to Moab, that they will either sink or swim together. Entireness with wicked consorts is one of the strongest chains of hell, and binds us to a participation both of sin and punishment. An easy occasion will knit wicked hearts to gether in conspiracy against the church of God. Their errand is devilish: "Come, curse Israel." That which Satan could not do by the swords of Og and Silon, he will now try to effect by the tongue of Balaam. If either strength or policy would prevail against God's church, it could not stand. And why should not we be as industrious to promote the glory of God, and bend both our hands and heads to the causes of the Almighty? When all helps fail Moab, the magician is sought to. It is a sign of a desperate cause to make Satan either our counsellor or our refuge. Why did they not send to Balaam to bless themselves, rather than to curse Israel? It had been more easy to be defended from the hurt of their enemies, than to have their enemies laid open to be hurt by them. Pride and malice did not care so much for safety as for conquest. It would not content them to escape Israel, if Israel may escape them. It was not thank-worthy to save their own blood, if they did not spill the blood of others; as if their own prosperity had been nothing, if Israel also prospered. If there be one project worse than another, a wicked heart will find it out. Nothing but destruction will content the malicious. I know not whether Balaam were more famous, or Balak more confident. If the king had not been persuaded of the strength of his charm, he had not sent so far, and paid so dear for it: now he trusts more to Had his enchantment, than to the forces of Moab and Midian; and, as if heaven and earth were in the power of a charmer's tongue, he saith, "He that thou blessest, is blessed; and he whom thou cursest, is cursed." Magic, through the permission of God, is powerful; for whatsoever the devil can do, the magician may do; but it is madness to think either of them omnipotent. If either the curses of men, or the endeavours of the powers of darkness, should be effectual, all would be hell. No, Balak. So short is the power of thy Balaam, that neither thou, nor thy prophet himself, can avoid that curse, which thou wouldst have brought upon Israel. Balaam been a true prophet of God, this bold assurance had been but just. Both those ancient seers, and the prophets of the gospel, have the ratification of God in heaven to their sentences on earth. Why have we less care of the blessings, and less fear of the curses and censures of God's 'ministers? Who would not rather have Elisha's guard, than both the kings of Israel and Assyria? He himself, as he had the angelical chariots and horsemen about him, so was he the chariots and horsemen of Israel. Why should our faith be less strong than superstition? or why should God's agents have less virtue than Satan's? I should wonder to hear God speak with a false prophet, if I did not know it had been no rare thing with him, as with men, to bestow words, even where he will not bestow favour. Pharaoh, Abimelech, Nebuchadnezzar, receive visions from God; neither can I think this strange, when I hear God speaking to Satan, in a question no less familiar than this of Balaam : "Whence comest thou," Satan? Not the sound of the voice of God, but the matter which he speaks, argues love. He may speak to an enemy; he speaks peace to none but his own. It is a vain brag, God hath spoken to me. So may he do to reprobates or devils. But what said he? Did he say to my soul, I am thy salvation? Hath he indented with me that he will be my God, and I shall be his? I cannot hear this voice, and not live. God heard all the consultation and message of these Moabites; these messengers could not have moved their foot or their tongue but in him; and yet he which asked Adam where he was, asks Balaam, "What men are these?" I have ever seen that God loves to take occasion of proceeding with us from ourselves, rather than from his own immediate prescience. Hence it is, that we lay open our wants, and confess our sins to him that knows both better than our own hearts, because he will deal with us from our own mouths. The prevention of God forbids both his journey and his curse. And what if he had been suffered to go and curse? What corn had this wind shaken, when God meant to bless them? How many bulls have bellowed out execrations against this church of God? What are we the worse? Yet I doubt if we had been so much blessed, had not those Balaamitish curses been spent upon us. He that knows what waste wind the causeless curses of wicked men are, yet will not have Balaam curse Israel; because he will not allow Balak so much encouragement in his opposition, as the conceit of this help. Or, perhaps if Balak thought this sorcerer a true prophet, God would not have his name, so much as in the opinion of the heathen, scandalized, in usurping it to a purpose which he meant not should succeed. The hand of God is in the restraint of many evils, which we never knew to be towards us. The Israelites sat still in their tents: they little thought what mischief was brewing against them; without ever making them of counsel, God crosses the designs of their enemies. He that keepeth Israel, is both a sure and a secret friend. The reward of the divination had easily commanded the journey and curse of the covetous prophet, if God had not stayed him. How oft are wicked men curbed by a divine hand, even in those sins which their heart stands to! It is no thank to lewd men that their wickedness is not prosperous. Whence is it that the world is not overrun with evil, but from this, that men cannot be so ill as they would? The first entertainment of this message would make a stranger think Balaam wise and honest. He will not give a sudden answer, but craves leisure to consult with God, and promises to return the answer he shall receive. Who would not say, This man is free from rashness, from par tiality? Dissimulation is crafty, and able to deceive thousands. The words are good: when he comes to action, the fraud bewrays itself; for both he insinuates his own forwardness, and casts the blame of the prohibition upon God, and, which is worse, delivers but half his answer. He says indeed, "God refuses to give me leave to go." He says not, as it was, "He charges me not to curse them, for they are blessed." So did Balaam deny, as one that wished to be sent for again. Perhaps a peremptory refusal had hindered his fur ther solicitation. Concealment of some truths is sometimes as faulty as a denial. True fidelity is not niggardly in her relations. Where wickedness meets with power, it thinks to command all the world, and takes great scorn of any repulse. So little is Balak discouraged with one refusal, that he sends so much the stronger message: "More princes, and more honourable.' O that we could be so importunate for our good, as wicked men are for the compassing of their own designs! A denial doth but whet the desires of vehement suitors. Why are we faint in spiritual things, when we are not denied, but delayed? Those which are themselves transported with vanity and ambition, think that no heart hath power to resist these offers. Balak's princes thought they had struck it dead, when they had once mentioned proSelf-love makes motion to great honour. them think they cannot be slaves, whilst others may be free; and that all the world would be glad to run on madding after their bait. Nature thinks it impossible to contemn honour and wealth; and because too many souls are thus taken, cannot believe that any would escape. But let carnal hearts know, there are those can spit the world in the face, and say, "Thy gold and silver perish with thee;" and that in comparison of a good conscience, can tread under foot his best proffers like shadows, as they are and that can do as Balaam said. How near truth and falsehood can lodge together! Here was piety in the lips, and covetousness in the heart. Who can any more regard good words, that hears Balaam A house full of speak so like a saint? his tongue; gold and silver not pervert may his heart is won with less: for if he had not already swallowed the reward, and found it sweet, why did he again solicit God in that which was peremptorily denied him? If his mind had not been bribed already, why did he stay the messengers? Why did he expect a change in God? Why was he willing to feed them with hope of success, which had fed him with hope of recompense? One prohibition is enough for a good man. While the delay of God toth but hold us in suspense, importunity is holy and seasonable: but when once he gives a resolute denial, it is profane sauciness to solicit him. When we ask what we are bidden, our suits are not more vehement than welcome: but when we beg prohibited favours, our presumption is troublesome and abominable. No good heart will endure to be twice forbidden. Yet this importunity hath obtained a permission; but a permission worse than "Go, a denial. I heard God say before, “Go says, not, nor curse them:" now he Anon he is angry that but curse not." he did go. Why did he permit that which he forbade, if he be angry for doing that which he permitted? Some things God permits with an indignation; not for that he gives leave to the act, but that he gives a man over to his sin in the act. This sufferance implies not favour, but judgment. So did God bid Balaam to go as Solomon bids the young man follow the It is one thing to ways of his own heart. like, another thing to suffer. Moses never approved those legal divorces, yet he tolerated them. God never liked Balaam's journey, yet he displeasedly gives way to it; as if he said, Well, since thou art so hot-set on this journey, begone. And thus Balaam took it; else, when God after "Thou comprofessed his displeasure for the journey, it had been a ready answer, mandedst me." But herein his confession argues his guilt. Balaam's suit, and Israel's quails, had both one fashion of grant-in anger. How much better is it to have gracious denials, than angry yieldings? A small persuasion heartens the willing, It booted not to bid the covetous prophet hasten on his way. Now he makes himHis corrupt heart self sure of success. tells him, that as God had relented in his licence to go, so he might perhaps in his licence to curse; and he saw how this curse might bless him with abundance of wealth: he rose up early, therefore, and The night seemed long saddled his ass. Covetous men need to his forwardness. neither clock nor bell to awaken them: their desires make them restless. O that we could, with as much eagerness, seek the true riches, which only can make us happy! We, that see only the outside of Balaam, may marvel why he that permitted him to go, afterward opposes his going: but God, that saw his heart, perceived what corrupt affections carried him; he saw that his covetous desires and wicked hopes grew the stronger, the nearer he came to his end. An angel is therefore sent to withhold the hasty sorcerer. Our inward disposition is the life of our actions; according to that doth the God of spirits judge us, while men censure according to our external motions. To go at all, when God had commanded to stay, was presumptuous; but to go, with a desire to curse, made the act doubly sinful, and fetched an angel to resist it. It is one of the worthy employments of good angels, to make secret opposition to evil designs. Many a wicked act have they hindered, without the knowledge of the agent. It is all one with the Almighty to work by spirits and men. It is therefore our glory to be thus set on work. To stop the course of evil, either by dissuasion or violence, is an angelical service. In what danger are wicked men that have God's angels their opposites? The devil moved him to go; a good angel resists him. If a heavenly spirit stand in the way of a sorcerer's sin, how much more ready are all those spiritual powers to stop the miscarriages of God's dear children! How oft had we fallen yet more, if these guardians had not upheld us, whether by removing occasions, or by casting in good instincts? As our good endeavours are oft hindered by Satan, so are our evil by good angels; else were not our protection equal to our danger, and we could neither stand nor rise. It had been as easy for the angel to strike Balaam, as to stand in his way; and to have followed him in his starting aside, as to stop him in a narrow path. But even the good angels have their stints in their executions. God had somewhat more to do with the tongue of Balaam, and therefore he will not have him slain, but withstood; and so withstood, that he shall pass. It is not so much glory to God to take away wicked men, as to use their evil to his own holy purposes. How soon could the commander of heaven and earth rid the world of bad members! But so should he lose the praise of working good by evil instruments. It sufficeth that the angels of God resist their actions, while their persons continue. That no man may marvel to see Balaam nave visions from God, and utter prophecies from him, his very ass hath his eyes opened to see the angel, which his master could not; and his mouth opened to speak more reasonably than his master. There is no beast deserves so much wonder as this of Balaam, whose common sense is advanced above the reason of his rider; so as for the time the prophet is brutish, and the beast prophetical. Who can but stand amazed at the eye, at the tongue of this silly creature! For so dull a sight, it was much to see a bodily object that were not too apparent; but to see that spirit, which his rider discerned not, was far beyond nature. To hear a voice come from that mouth, which was used only to bray, it was strange and uncouth; but to hear a beast, whose nature is noted for incapacity, to outreason his master, a professed prophet, is in the very height of miracles. Yet can no heart stick at these, that considers the dispensation of the Almighty in both. Our eye could no more see a beast, than a beast can see an angel, if he had not given this power to it. How easy is it for him, that made the eye of man and beast, to dim or enlighten it at his pleasure! And if his power can make the very stones to speak, how much more a creature of sense! That evil spirit spake in the serpent to our first parents: why is it more, that a spirit should speak in the mouth of a beast? How ordinarily did the heathen receive their oracles out of stones and trees? Do not we ourselves teach birds to speak those sentences they understand not? We may wonder, we cannot distrust, when we compare the act with the author, which can as easily create a voice without a body, as a body without a voice. Who now can hereafter plead his simplicity and dulness of appre hending 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 than others of his kind. Who can complain of his own rudeness and inability to reply in a good cause, when the very beast is enabled by God to convince his master? There is no mouth into which God cannot put words; and how oft doth he choose the weak and unwise, to confound the learned and mighty! What had it been better for the ass to see the angel, if he had rushed still upon his sword? Evils were as good not seen, as not avoided; but now he declines the way, and saves his burden. It were happy for perverse sinners, if they could learn of this beast to run away from foreseen judgment. The revenging angel stands before us; and though we know we shall as sure die as sin, yet we have not the wit or grace to give back, though it be with the hurt of a foot, to save the body; with the pain of the body, to save the soul. I see what fury and stripes the impatient prophet bestows upon this poor beast, because he will not go on: yet if he had gone on, himself had perished. How oft do we wish those things, the not obtaining whereof is mercy! We grudge to be stayed in the way to death, and fly upon those which oppose our perdition. I do not, as who would not expect, see Balaam's hair stand upright, nor himself alighting, and appalled at this monster of miracles; but as if no new thing had hap H |