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of such presumption! Why should God cease striking, while Aaron interposed betwixt the living and the dead, if he were but as one of us? Which of us, if we had stood in the plague, had not added to the heap? Incredulous minds will not be perBuaded with any evidence. These two brothers had lived asunder forty years: God makes them both meet in one office of delivering Israel. One half of the miracles were wrough by Aaron; he struck with the rod, while it wrought those plagues on Egypt. The Israelites heard God call him up by name to Mount Sinai; they saw him anointed from God, and (lest they should think this a set match betwixt the brethren) they saw the earth opening, the fire issuing from God upon their emulous opposites: they saw his smoke, a sufficient antidote for the plague of God; and yet still Aaron's calling is questioned.

Nothing is more natural to every man than unbelief: but the earth never yielded a people so strongly incredulous as these; and, after so many thousand generations, their children do inherit their obstinacy: still do they oppose the true High-Priest, the anointed of God. Sixteen hundred years' desolation hath not drawn from them to confess him whom God hath chosen.

How desirous was God to give satisfaction even to the obstinate! There is nothing more material, than that men should be assured their spiritual guides have their commission and calling from God; the want whereof is a prejudice to our success. It should not be so: but the corruption of men will not receive good, but from due messengers.

Before, God wrought miracles in the rod of Moses; now, in the rod of Aaron. As Pharaoh might see himself in Moses' rod, which, of a rod of defence and protection, was turned into a venomous serpent, so Israel might see themselves in the rod of Aaron. Every tribe, and every Israelite, was, of himself, as a serestick, without life, without sap; and if any one of them had power to live and flourish, he must acknowledge it from the immediate power and gift of God.

Before God's calling, all men are alike: every name is alike written in their rod; there is no difference in the letters, in the wood; neither the characters of Aaron are fairer, nor the staff more precious. It is the choice of God that makes the distinction; so it is in our calling of Christianity: all are equally devoid of possibility of grace; all equally lifeless; by nature, we are all sons of wrath. If we be now better than

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others, who separated us? We are all crabstocks in this orchard of God; he may graff what fruit he pleases upon us; only the grace, and effectual calling of God, makes the difference.

These twelve heads of Israel would never have written their names in their rods, but in hope they might be chosen to this dignity. What an honour was this priesthood, whereof all the princes of Israel are ambitious! If they had not thought it a high preferment, they had never so much envied the office of Aaron. What shall we think of this change? Is the evangelical ministration of less worth than the Levitical? While the testament is better, is the service worse? How is it, that the great think themselves too good for this employment? How is it, that under the gospel, men are disparaged with that, which honoured them under the law; that their ambition and our scorn meet in one subject?

These twelve rods are not laid up in the several cabinets of their owners, but are brought forth and laid before the Lord. It is fit God should make choice of his own attendants. Even we men hold it injurious to have servants obtruded upon us by others. Never shall that man have comfort in his ministry, whom God hath not chosen. The great commander of the world hath set every man in his station: to one he hath said, Stand thou in this tower and watch; to another, Make thou good these trenches; to a third, Dig thou in this mine. He that gives, and knows our abilities, can best set us on work.

This rod was the pastoral staff of Aaron, the great shepherd of Israel. God testifies his approbation of his charge, by the fruit. That a rod cut off from the tree should blossom, it was strange; but, that in one night it should bear buds, blossoms, fruit, and that both ripe and hard, it was highly miraculous. The same power that revives the dead plants of winter in the spring, doth it here, without earth, without time, without sun, that Israel might see and grant it was no reason his choice should be limited, whose power is unlimited.

Fruitfulness is the best argument of the calling of God: not only all the plants of his setting, but the very boughs cut off from the body of them, will flourish. And that there may not want a succession of increase, here are fruit, blossoms, buds; both proof and hope, inseparably mixed.

It could not but be a great comfort unto Aaron, to see his rod thus miraculously flourishing; to see this wonderful testimony of God's favour and election: sure, he

could not but think, who am I, O God. that thou shouldst thus choose me out of all the tribes of Israel? My weakness hath been more worthy of thy rod of correction, than my rod hath been worthy of these blossoms. How hast thou magnified me in the sight of all thy people! How able art thou to uphold my imbecility with the rod of thy support! How able to defend me with the rod of thy power, who hast thus brought fruit out of the sapless rod of my profession! That servant of God is worthy to faint, that holds it not a sufficient encouragement to see the evident proofs of his master's favour.

Commonly, those fruits which are soon ripe, soon wither; but these almonds of Aaron's rod are not more early than lasting; the same hand which brought them out before their time, preserved them beyond their time; and, for perpetual memory, both rod and fruit must be kept in the ark of God. The tables of Moses, the rod of Aaron, the manna of God, are monuments fit for so holy a shrine. The doctrine, sacraments, and government of God's people, are precious to him, and must be so to men. All times shall see and wonder how his ancient church was fed, taught, ruled. Moses' rod did great miracles, yet I find it not in the ark. The rod of Aaron hath this privilege, because it carried the miracle still in itself; whereas the wonders of that other rod were passed. Those monuments would God have continued in his church, which carry in them the most manifest evidences of that which they import.

The same God, which by many transient demonstrations had approved the calling of Aaron to Israel, will now have a permanent memorial of their conviction; that, whensoever they should see this relic they should be ashamed of their presumption and infidelity. The name of Aaron was not more plainly written in that rod, than the sin of Israel was in the fruit of it: and how much Israel finds their rebellion beaten with this rod, appears in their present relenting and complaint: "Behold, we are dead, we perish." God knows how to pull down the biggest stomach, and can extort glory to his own name, from the most obstinate gainsayers.

CONTEMPLATION II.-OF THE BBAZEN SERPENT.

SEVEN times already hath Israel mutinied against Moses, and seven times hath either

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been threatened or punished; yet now they fall to it afresh. As a testy man finds occasion to chaff at every trifle; so this discontented people either find, or make all things troublesome. One while they have 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 governors, then they cannot abide their loss. Aaron and Miriam were never so grudged alive, as they are bewailed dead. Before, they wanted onions, garlic, flesh-pots; now, they want figs, vines, pomegranates, corn. And as crabbed children that cry for every thing they can think of, are whipped by their wise mother, so God justly serves these fond Israelites.

It was first their way that makes them repine: they were fain to go round about Idumea; the journey was long and troublesome. They had sent entreaties to Edom for licence of passage the nearest way, reasonably submissly: it was churlishly denied them. Esau lives still in his posterity, Jacob in Israel. The combat, which they began in Rebecca's belly, is not yet ended. Amalek, which was one limb of Esau, follows them at the heels. The Edomite, which was another, meets them in the face. So long as there is a world, there will be opposition to the chosen of God. They may come at their peril; the way had been nearer, but bloody; they dare not go it, and yet complain of length.

If they were afraid to purchase their resting-place with war, how much less would they their passage? What should God do with impatient men? They will not go the nearest way, and yet complain to go about. He that will pass to the promised land, must neither stand upon length of way, nor difficulty. Every way hath its inconveniences: the nearest hath more danger, the farthest hath more pain: either, or both, must be overcome, if ever we will enter the rest of God.

Aaron and Miriam were now past the danger of their mutinies; for want of another match, they join God with Moses, in their murmurings: though they had not mentioned him, they could not sever him in their insurrection; for, in the causes of his own servants, he challenges even when he is not challenged. What will become of thee, O Israel, when thou makest thy Maker thine enemy! Impatience is the cousin to frenzy: this causes men not to take care upon whom they run, so they may breathe out some revenge. How oft have we heard men, that have been dis

pleased by others, tear the name of their | be in league with us, while we are not in Maker in pieces? He that will judge, and league with God. 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 de- | licious: 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

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 pascl:al 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?

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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, cr 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 Sihon, 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 s dear for it: now he trusts more to

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. Had 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. 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

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