and must needs, unbidden, share with others in their miseries. He is no true Moses that is not moved with the calamities of God's church. To see an Egyptian smite a Hebrew, it smote him, and moved him to smite. He hath no Israelitish blood in him that can endure to see an Israelite stricken either with hand or tongue. Here was his zeal : where was his authority? Doubtless, Moses had an instinct from God of his magistracy, else how should he think they would have understood what himself did not? Oppressions may not be righted by violence, but by law. The redress of evil, by a person unwarranted, is evil. Moses knew that God had called him; he knew that Pharaoh knew it not; therefore he hides the Egyptian in the sand. Those actions which may be approved unto God, are not always safe with men: as contrarily, too many things go current with men, which are not approved of God. well, if never so well tempered. No sugar can bereave a pill of its bitterness. None but the gracious can say, "Let the righteous smite me." Next to the not deserving a reproof, is the well taking of it. But who is so ready to except and exclaim as the wrong doer? The patient replies not. One injury draws on another, first to his brother, then to his reprover. Guiltiness will make a man stir upon every touch. He that was wronged could incline to reconciliation. Malice makes men incapable of good counsel; and there are none so great enemies to justice as those who are enemies to peace. With what impatience doth a galled heart receive an admonition! This unworthy Israelite is the pattern of a stomachful offender: first he is moved to choler in himself, then he calls for the authority of the admonisher. A small authority will serve for a loving admonition. It is the duty of Another Hebrew is stricken, but by a men, much more of Christians, to advise Hebrew: the act is the same, the agents against sin; yet this man asks, "Who differ; neither doth their profession more made thee a judge?" for but finding fault differ than Moses' proceedings. He gives with his injury. Then he aggravates and blows to the one, to the other words. The misconstrues: "Wilt thou kill me?" when blows to the Egyptians were deadly; the Moses meant only to save both. It was words to the Hebrew gentle and plausible. the death of his malice only that was inAs God makes a difference betwixt the chas- tended, and the safety of his person. And tisements of his own and punishments of lastly, he upbraids him with former actions: strange children, so must wise governors "Thou killedst the Egyptian." What if learn to distinguish of sins and judgments he did? what if unjustly? What was this according to circumstances. How mildly to the Hebrew? Another man's sin is no doth Moses admonish! "Sirs, ye are bre- excuse for ours. A wicked heart never thren." If there had been but a dram of good 100ks inward to itself, but outward to the nature in these Hebrews, they had relented quality of the reprover: if that afford exnow it is strange to see, that being so uni- ception, it is enough; as a dog runs first versally vexed with their common adversary, to revenge on the stone. What matter is it they should yet vex one another. One to me who he be that admonisheth me? would have thought that a common oppo- Let me look home into myself: let me look sition should have united them more; yet to his advice. If that be good, it is more now private grudges do thus dangerously shame to me to be reproved by an evil man. divide them. Blows enough were not dealt As a good man's allowance cannot warrant by the Egyptians, their own must add to the evil, so an evil man's reproof may remedy violence. Still Satan is thus busy, and evil. If this Hebrew had been well pleased, Christians are thus malicious, that (as if Moses had not heard of his slaughter; now they wanted eniemies) they fly on one an- in choler all will out; and if this man's other's faces. While we are in this Egypt tongue had not thus cast him in the teeth of the world, all unkind strifes would easily with blood, he had been surprised by Phabe composed, if we did not forget that we raoh, ere he could have known that the fact are brethren. was known. Behold an Egyptian in the skin of an Hebrew: how dogged an answer doth Moses receive to so gentle a reproof! Who would not have expected that this Hebrew had been enough dejected with the common affliction? But vexations may make some more miserable, not more humble; as we see sicknesses make some tractable, others more froward. It is no easy matter to bear a reproof Now he grows jealous, flees, and escapes. No friend is so commodious, in some cases, as an adversary. This wound, which the Hebrew thought to give Moses, saved his life. As it is good for a man to have an enemy, so it shall be our wisdom to make use of his most choleric objections. The worst of an enemy may prove most sovereign to ourselves. Moses flees. It is no discomfort for a man to flee when his conscience pursues him not. Where God's warrant will not protect us, it is good for the heels to supply the place of the tongue. Moses, when he may not in Egypt, will be doing justice in Midian. In Egypt, he delivers the oppressed Israelite; in Midian, the wronged daughters of Jethro. A good man will be doing good wheresoever he is his trade is a compound of charity and justice. As, therefore, evil dispositions cannot be changed with airs, no more will good. Now then he sits him down by a well in Midian. There he might have to drink, but where to eat he knew not. The case was altered with Moses; to come from the dainties of the court of Egypt, to the hunger of the fields of Midian. It is a lesson that all God's children must learn to take out, to want, and to abound. Who can think strange of penury, when the great governor of God's people once had nothing? Who would not have thought, in this case, Moses should have been heartless and sullen; so cast down with his own complaints, that he should have had no feeling of others: yet how hot is he upon justice! No adversity can make a good man neglect good duties. He sees the oppression of the shepherds, the image of that other he left behind him in Egypt. The maids (daughters of so great a peer) draw water for their flocks; the inhuman shepherds drive them away. Rudeness hath no respect, either to sex or condition. If we lived not under laws, this were our case: might would be the measure of justice. We should not so much as enjoy our own water. Unjust courses will not ever prosper. Moses shall rather come from Egypt to Midian to beat the shepherds, than they shall vex the daughters of Jethro. This act of justice was not better done than taken. Reuel requites it kindly with an hospitable entertainment. A good nature is ready to answer courtesies we cannot do too much for a thankful man. And if a courteous heathen reward the watering of a sheep in this bountiful manner, how shall our God recompense but a cup of cold water that is given to a disciple? This favour hath won Moses, who now consents to dwell with him, though out of the church. Curiosity, or whatsoever idle occasions, may not draw us (for our residence) out of the bounds of the church of God; danger of life may. We love not the church if we easily leave it: if in a case of life, we leave it not (upon opportunity) for a time of respite, we love not ourselves. The first part of Moses' requital was his wife, one of those whom he had formerly protected. I do not so much marvel that Jethro gave him his daughter (for he saw him valiant, wise, learned, nobly bred), as that Moses would take her, a stranger both in blood and religion. I could plead for him necessity; his own nation was shut up to him. If he would have tried to fetch a daughter of Israel, he had endangered to leave himself behind. I could plead some correspondence in common principles of religion; for doubtless Moses' zeal could not suffer him to smother the truth in himself: he should have been an unfaithful servant, if he had not been his master's teacher. Yet neither of these can make this match either safe or good. The event bewrays it dangerously inconvenient. This choice had like to have cost him dear: she stood in his way for circumcision; God stands in his way for revenge. Though he was now in God's message, yet might he not be forborn in this neglect. No circumstance either of the dearness of the solicitor, or our own engagement, can bear out a sin with God. Those, which are unequally yoked, may not ever look to draw one way. True love to the person cannot long agree with dislike of the religion. He had need to be more than a man, that hath a Zipporah in his bosom, and would have true zeal in his heart. All this while, Moses' affection was not so tied to Midian, that he could forget Egypt. He was a stranger in Midian : what was he else in Egypt? Surely either Egypt was not his home, or a miserable one; and yet, in reference to it, he calls his son Gershom, a stranger there. Much better were it to be a stranger there, than a dweller in Egypt. How hardly can we forget the place of our abode or education, although never so homely and if he so thought of his Egyptian home, where wai nothing but bondage and tyranny, how should we think of that home of ours above, where is nothing but rest and blessedness? : CONTEMPLATION III.- OF MOSES' CAlling. FORTY years was Moses a courtier, and forty years (after that) a shepherd. That great men may not be ashamed of honest vocations, the greatest that ever were have been content to take up with mean trades. The contempt of honest callings, in those which are well-born, argues pride without wit. How constantly did Moses stick to his hook! and yet a man of great spirits, of excellent learning, of curious education; and, if God had not (after his forty years' service) called him off, he had so ended his days. Humble resolutions are so much more heroical, as they fall into higher subjects. There can be no fitter disposition for a leader of God's people, than constancy in his undertakings, without either weariness or change. How had he learned to subdue all ambitious desires, and to rest content with his obscurity! So he might have the freedom of his thoughts, and full opportunity of holy meditations, he willingly leaves the world to others, and envies not his proudest acquaintance of the court of Pharaoh. He that hath true worth in himself, and familiarity with God, finds more pleasure in the deserts of Midian, than others can do in the palaces of kings. While he is tending his sheep, God appeared unto him. God never graces the idle with his visions. When he finds us in our callings, we find him in the tokens of his mercy. Satan appears to the idle man in manifold temptations; or rather presents himself, and appears not. God was ever with Moses, yet was he not seen till now. He is never absent from his; but sometimes he makes their senses witnesses of his presence. In small matters may be greater wonders. That a bush should burn, is no marvel; but that it should not consume in burning, is justly miraculous. God chooseth not ever great subjects wherein to exercise his power; it is enough that his power is great in the smallest. When I look upon this burning bush with Moses, methinks I can never see a worthier and more lively emblem of the church: that in Egypt was in the furnace, yet wasted not. Since then, how oft hath it been flaming, never consumed! The same power that enlightens it, preserves it; and to none but his enemies is he a consuming fire. Moses was a great philosopher: but small skill would have served to know the nature of fire, and of the bush; that fire meeting with combustible matter, could not but consume. If it had been some solid wood, it would have yielded later to the flame; but bushes are of so quick despatch, that the joy of the wicked is compared to a fire of thorns. He noted a while, saw it continued, and began to wonder. It was some marvel how it should come there but how it should continue without supply, yea, without diminution of matter, was truly admirable. Doubtless he went oft about it, and viewed it on all sides; and now, when his eye and mind could meet with no likely causes so far off, resolves, I will go see it. His curiosity led him nearer; and : what could he see but a bush in a flame, which he saw at first unsatisfied? It is good to come to the place of God's presence, howsoever: God may perhaps speak to thy heart, though thou come but for novelty. Even those which have come upon curiosity, have been oft taken. Absence is without hope. If Moses had not come, he had not been called out of the bush. To see a fire not consuming the bush, was much: but to hear a speaking fire, this was more; and to hear his own name out of the mouth of the fire, it was most of all. God makes way for his greatest messages by astonishment and admiration; as, on the contrary, carelessness carries us to a mere unproficiency under the best means of God. If our hearts were more awful, God's messages would be more effectual to us. In that appearance, God meant to call Moses to come; yet when he is come, inhibits him. "Come not hither." We must come to God; we must not come too near him. When we meditate of the great mysteries of his word, we come to him. We come too near him when we search into his counsels. The sun and the fire say of themselves, Come not too near; how much more the light which none can attain unto? We have all our limits set us. The Gentiles might come into some outer courts, not into the inmost; the Jews might come into the inner court, not into the temple; the priests and Levites into the temple, not into the holy of holies; Moses to the hill, not to the bush. The waves of the sea had not more need of bounds than man's presumption. ses must not come close to the bush at all; and, where he may stand, he may not stand with his shoes on. There is no unholiness in clothes. God prepared them for man at first, and that of skins, lest any exception should be taken at the hides of dead beasts. This rite was significant. What are the shoes but worldly and carnal affections? If these be not cast off when we come to the holy place, we make ourselves unholy. How much less should we dare to come with resolutions of sin? This is not only to come with shoes on, but with shoes bemired with wicked filthiness; the touch whereof profanes the pavement of God, and makes our presence odious. Mo Moses was the son of Amram, Amram of Kohath, Kohath of Levi, Levi of Jacob, Jacob of Isaac, Isaac of Abraham. God puts together both ends of his pedigree: "I am the God of thy father, and of Abraham, Isaac, Jacob." If he had said only, I am thy God, it had been Moses' duty to with God: further acquaintance makes him familiar, and familiarity makes him bold. Frequency of conversation gives us freedom of access to God, and makes us pour out our hearts to him as fully and as fearlessly as to our friends. In the meantime, now at first he made not so much haste to see, but he made as much haste to hide his eyes. Twice did Moses hide his face; once for the glory which God put upon him, which made him so shine that he could not be beheld of others; once for God's own glory, which he could not behold. No marvel. Some of the creatures are too glorious for mortal eyes; how much more, when God appears to us in the easi est manner, must his glory needs overcome us! Behold the difference betwixt our present and future estate. Then the more majesty of appearance, the more delight. When our sin is quite gone, all our fear at God's presence shall be turned into joy. God appeared to Adam before his sin with comfort, but in the same form, which, after his sin, was terrible. And if Moses cannot abide to look upon God's glory, when he descends to us in mercy, how shall wicked ones abide to see his fearful presence when he sets upon vengeance! In this fire he flamed, and consumed not; but in his revenge, our God is a consuming fire. God could not describe himself by a more sweet name than this- -"I am the God of thy father, and of Abraham," &c. Yet Moses hides his face for fear. If he had said, I am the glorious God that made heaven and earth, that dwells in light inac-in cessible, whom the angels cannot behold; or, I am God the avenger, just and terrible, a consuming fire to mine enemies; here had been just cause of terror. But, why was Moses so frighted with a familiar compellation? God is no less awful to his own in his very mercies, (great is thy mercy that thou mayest be feared!) for to them no less majesty shines in the favours of God, than in his judgments and justice. The wicked heart never fears God, but thundering or shaking the earth, or raining fire from heaven; but the good can dread him in his very sunshine: his loving deliverances and blessings affect them with awfulness. Moses was the true son of Jacob, who, when he saw nothing but visions of love and mercy, could say, "How dreadful is this place!" I see Moses now at the bush, hiding his face at so mild a representation; hereafter we shall see him in this very mount, betwixt heaven and earth, in thunder, lightning, smoke, earthquakes, speaking mouth to mouth with God, barefaced and fearless. God was then more terrible, but Moses was less strange. This was his first meeting First, Moses hides himself in fear, now modesty. "Who am I?" None in all Egypt or Midian was comparatively fit for this embassage. Which of the Israelites had been brought up a courtier, a scholar, an Israelite by blood, by education an Egyptian, learned, wise, valiant, experienced? Yet, "Who am I?" The more fit any man is for whatsoever vocation, the less he thinks himself. Forwardness argues insufficiency. The unworthy thinks still, Who am I not? Modest beginnings give hopeful proceedings and happy endings. Once before, Moses had taken upon him, and laid about him; hoping then they would have known, that by his hand God meant to deliver Israel: but now, when it comes to the point, "Who am I?" God's best servants are not ever in an equal disposition to good duties. If we find differences in ourselves sometimes, it argues that grace is not our own. It is our frailty that those services which we are forward to aloof off, we shrink at near hand, and fearfully misgive. How many of us can bid defiances to death, and suggest answers to absent temptations, which, when they come home to us, we fly off, and change our note. and, instead of action, expostulate! CONTEMPLATION IV. THE PLAGUES OF If they look under them, there they see their waters changed into blood, their earth swarming with frogs and grasshoppers: if about them, one while the flies fill their eyes and ears; another while they see their fruits destroyed, their cattle dying, their children dead. If, lastly, they look upon themselves, they see themselves loathsome with lice, painful and deformed with scabs, biles, and blotches. It is too much honour for flesh and blood to receive a message from heaven; yet here God sends a message to man, and is repulsed. Well may God ask, Who is man, that I should regard him? But for man to ask, Who is the Lord? is a proud and a bold blasphemy. Thus wild is nature First, God begins his judgments with waat the first; but ere God hath done with ters. As the river of Nilus was to Egypt, Pharaoh, he will be known of him, he will instead of heaven, to moisten and fatten the make himself known by him to all the earth, so their confidence was more in it world. God might have swept him away than in heaven. Men are sure to be pusuddenly. How unworthy is he of life, nished most, and soonest, in that which who with the same breath that he receives, they make a co-rival with God. They had denies the giver of it! But he would have before defiled the river with the blood of him convinced, ere he was punished. First, innocents; and now it appears to them in therefore, he works miracles before him, it's own colour. The waters will no longer then upon him. Pharaoh was now, from keep their counsel. Never any man dea staff of protection and sustentation to lighted in blood, which had not enough of God's people, turned to a serpent that it ere his end: they shed but some few stung them to death. God shows himself, streams, and now behold whole rivers of in this real emblem, doing that suddenly blood. Neither was this more a monument before him, which Satan had wrought in of their slaughter past, than an image of him by leisure and now, when he crawls, their future destruction. They were afterand winds, and hisses, threatening peril to wards overwhelmed in the Red Sea: and Israel, he shows him how in an instant he now, beforehand, they see the rivers red can turn him into a senseless stick, and with blood. How dependent and servile make him, if not useful, yet fearless. The is the life of man, that cannot either want same God which wrought this, gives Sa- one element, or endure it corrupted! It is tan leave to imitate it. The first plague hard to say, whether there were more horthat he meant to inflict upon Pharaoh is ror or annoyance in this plague. They delusion. God can be content the devil complain of thirst, and yet doubt whether should win himself credit, where he means they should die or quench it with blood. to judge; and holds the honour of a mira- Their fish (the chief part of their sustecle well lost, to harden an enemy: yet, to nance) dies with the infection, and infecteth show that his miracle was of power, the more by being dead. The stench of both other's of permission, Moses' serpent de- is ready to poison the inhabitants; yet Phavours theirs. How easily might the Egyp-raoh's curiosity carries him away quite from tians have thought, that he which caused their serpent not to be, could have kept it from being: and that they, which could not keep his serpent from devouring, could not secure them from being consumed! But wise thoughts enter not into those that must perish. All God's judgments stand ready, and wait but till they be called for. They need but a watch-word to be given them. No sooner is the rod lift up, but they are gone forth into the world: presently the waters run into blood; the frogs and lice crawl about, and all the other troops of God come rushing in upon his adversaries. All creatures conspire to revenge the injuries of God. If the Egyptians look upward, there they have thunder, lightning, hail, tempests: one while, no light at all: another while, such fearful flashes, as had more terror than darkness. the sense of the judgment. He had rather send for his magicians to work feats, than to humble himself under God for the removal of this plague; and God plagues his curiosity with deceit: those whom he trusts shall undo him with prevailing. The glory of a second miracle shall be obscured by a false imitation, for a greater glory to God in the sequel. The rod is lift up again. Behold, that Nilus, which they had before adored. was never so beneficial as it is now trouble. some; yielding them not only a dead, but a living annoyance: it never did so store them with fish as it now plagues them with frogs. Whatsoever any man makes his god, besides the true one, shall be once his tormentor. Those loathsome creatures leave their own element to punish them which rebelliously detained Israel from their |