a feare least the two brethren should cunningly ingrosse the gouernment to themselues If they hadde done so what wise men would haue enuied them an office so little worth so dearely purchased But because this conceit was euer apt to stirre them to rebellion and to hinder the benefit of this holy soueraintie therefore God hath indeuor'd nothing more then to let them see that these officers whom they so much enuied were of his owne proper institution They hadde scarce shut their eyes since they saw the confusion of those two hundred and fifty vsurping sacrificers and Aarons effectuall intercession for staying the plague of Israell In the one the execution of GODs vengeance vpon the competitors of Aaron for his sake In the other the forbearance of vengeance vpon the people for Aarons mediation might haue challenged their voluntary acknowledgement of his iust calling from God If there had been in them either awe or thankfulnes they could not haue doubted of his lawfull supremacy How could they choose but argue thus Why would God so fearefully haue destroyed the riualls that durst contest with Aaron if hee would haue allowed him any equall Wherefore serue those plates of the Altar which wee see made of those vsurped Censers but to warne all posteritie of such presumption Why should God cease striking whiles Aaron interposed betwixt the liuing and the dead if he were but as one of vs Which of vs if wee had stood in the plague had not added to the heap Incredulous mindes will not bee perswaded with any euidence These two brothers had liued asunder forty yeers GOD makes them both meet in one office of deliuering Israel One halfe of the miracles were wrought by Aaron he stroke with the rodde whiles it brought those plagues on Egypt The Israelites heard GOD call him vppe by name to mount Sinai They saw him anointed from GOD and least they should thinke this a set match betwixt the brethren they saw the earth opening the fire issuing from GOD vpon their emulous opposites they saw his smoke a sufficient antidote for the plague of GOD and yet still Aarons calling is questioned Nothing is more naturall to euery man then vnbeleefe but the earth neuer yeelded a people so strongly incredulous as these and after so many thousand generations their children doe inherit their obstinacy still doe they oppose the true high-priest the anointed of GOD sixteene hundred yeers desolation hath not drawen from them to confesse him whom God hath chosen How desirous was GOD to giue satisfaction euen to the obstinate There is nothing more materiall then that men should be assured their spirituall guides haue their commission and calling from GOD The vvant whereof is a preiudice to our successe It should not be so but the corruption of men will not not receiue good but from due messengers Before GOD wrought miracles in the rod of Moses now in the rodde of Aaron As Pharaoh might see himselfe in Moseses rod who of a rodde of defence and protection was turned into a venomous serpent So Israel might see themselues in the rod of Aaron Euery Tribe and euery Israelite was of himselfe as a sere stick without life without sap and if any one of them had power to liue and flourish he must acknowledge it from the immediate power and gift of God Before Gods calling all men are alike Euery name is alike written in their rod there is no difference in the letters in the wood neither the characters of Aaron are fayrer nor the staffe more precious It is the choise of God that makes the distinction So it is in our calling of Christianity All are equally deuoid of the possibility of grace all equally liuelesse by nature we all are sonnes of wrath If we be now better then others who separated vs We are all crab-stocks in this orchard of God hee may graffe what fruit he pleases vpon vs onely the grace and effectuall calling of God makes the difference These twelue heads of Israel would neuer haue written their names in their rods but in hope they might be chosen to this dignitie What an honour was this Priesthood whereof all the Princes of Israel are ambitious If they had not thought it an high preferment they had neuer so much enuyed the office of Aaron What shall wee thinke of this change Is the Euangelicall ministration of lesse worth then the Leuiticall Whiles the Testament is better is the seruice worse How is it that the great thinke themselues too good for this imployment How is it that vnder the Gospell men are disparaged with that which honoured them vnder the Law that their ambition and our scorne meete in one subiect These twelue rods are not laid vp in the seuerall cabinets of their owners but are brought forth layd before the Lord. It is fitte God should make choyce of his owne attendants Euen wee men hold it iniurious to haue seruants obtruded vpon vs by others neuer shall that man haue comfort in his ministery whom God hath not chosen The great Commander of the world hath set euerie man in his station To one hee hath said Stand thou in this tower and watch To another Make thou good these Trenches To a third Digge thou in this Mine Hee that giues and knowes our abilities can best sette vs on worke This rod was the pastorall staffe of Aaron the great Shepheard of Israel God testifies his approbation of his charge by the fruit That a rod cut off from the tree should blossome it was strange but that in one night it should beare buds blossoms fruit that both ripe and hard it was highlie miraculous The same power that reuiues the dead plants of winter in the Spring doth it heere without earth without time without sunne that Israel might see and grant it was no reason his choyce should be limited whose power is vnlimited Fruitfulnesse is the best argument of the calling of GOD Not only all the plants of his setting but the very boughes cut off from the body of them will flourish And that there may not want a succession of increase heere are fruite blossoms buds both proofe and hope inseparably mixed It could not but bee a great comfort vnto Aaron to see his rodde thus miraculously flourishing to see this wonderfull Testimony of Gods fauour and Election Sure hee could not but thinke Who am I O GOD that thou shouldest thus choose mee out of all the Tribes of Israel My weakenesse hath been more worthy of thy rodde of correction then my rod hath beene worthy of these blossoms How hast thou magnified mee in the sight of all thy people How able art thou to vphold my imbecillitie with the rodde of thy support how able to defend me with the rodde of thy power who hast thus brought fruite out of the saplesse rod of my profession That seruant of GOD is worthy to faint that holds it not a sufficient encouragement to see the euident proofes of his Maisters
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
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
Israel inclined to God it was from God hee inquires after his owne gifts in vs for our capacity of more They had not receiued the Law vnlesse they had first receiued a disposition fit to be commanded As there was an inclination to heare so there must be a preparation for hearing Gods iustice had before prepared his Israelites by hunger thirst feare of enemies his mercy had prepared them by deliuerances by prouisions of water meat bread and yet besides all the sight of God in his miracles they must be three dayes prepared to hear him When our soules are at the best our approch to God requires particular addresses And if three dayes were little enough to prepare them to receiue the Law how is all our life short enough to prepare for the reckoning of our obseruing it And if the vvord of a commaund expected such readines what shall the word of promise the promise of Christ and saluation The moraine of Egypt was not so infectious as their vices the contagion of these stuck still by Israell All the water of the red Sea and of Marah and that which gushed out of the rocke had not washed it off From these they must now be sanctified As sinne is alwayes dangerous so most when we bring it into Gods sight It enuenometh both our persons and seruices and turnes our good into euill As therfore we must be alwaies holy so most when wee present our selues to the holy eyes of our Creator Wee wash our hands euery day but when wee are to sit with some great person wee scoure them with balles And if wee must be so sanctified onely to receiue the Law how holy must we be to receiue the grace promised in the Gospell Neither must themselues only bee cleansed but their very clothes Their garments smelt of Egypt euen they must be washed Neither can clothes be capable of sinne nor can water cleanse from sinne The danger was neither in their garments nor their skin yet they must be washed that they might learne by their clothes with what soules to appear before their God Those garments must be washed which should neuer waxe old that now they might begin their age in purity as those which were in more danger of being foule then bare It is fit that our reuerence to Gods presence should appeare in our very garments that both without and within wee may be cleanly but little would neatnesse of vestures auaile vs with a filthy soule The God of spirits looks to the inner man and challenges the purity of that part which resembles himselfe Cleanse your hands yee sinners and purge your hearts ye double minded Yet euen whē they were washed and sanctified they may not touch the mount not onely with their feet but not with their eies The smoke keeps it from their eyes the marks from their feet Not only men that had some impurity at their best are restrained but euen beasts which are not capable of any vnholines Those beasts which must touch his altars yet might not touch his hill And if a beast touch it he must die yet so as no hands may touch that which hath touched the hill Vnreasonablenes might seem to be an excuse in these creatures that therfore which is death to a beast must needs be capitall to them whose reason should guide them to auoid presumption Those Israelites which saw God euery day in the piller of fire and the cloud must not come neere him in the mount God loues at once familiarity and feare Familiarity in our conuersation and feare in his commands Hee loues to be acquainted with men in the walks of their obedience yet hee takes state vpon him in his ordinances and will be trembled at in his word and iudgements I see the difference of Gods carriage to men in the Law and in the Gospell There the very hill where he appeared may not be touched of the purest Israelite Here the hemme of his garment is touched by the woman that had the fluxe of blood yea his very face was touched with the lippes of Iudas There the very earth was prohibited them on which hee descended Here his very body and blood is profered to our touch and taste Oh the maruellous kindnes of our God! How vnthankfull are wee if wee doe not acknowledge this mercy aboue his ancient people They were his owne yet strangers in comparison of our libertie It is our shame and sinne if in these meanes of intirenesse we bee no better acquainted vvith God then they vvhich in their greatest familiarity were commanded aloof God was euer wonderfull in his workes and fearefull in his iudgements but he was neuer so terrible in the execution of his will as now in the promulgation of it Here was nothing but a maiesticall terrour in the eyes in the ears of the Israelites as if God meant to shew them by this how fearful he could be Here was the lightning darted in their eyes the thunders roaring in their eares the trumpet of GOD drowning the thunder-claps the voyce of God out-speaking the trumpet of the Angel The cloud enwrapping the smoke ascending the fire flaming the mount trembling Moses climbing and quaking palenesse and death in the face of Israel vprore in the Elements and all the glory of heauen turned into terrour In the destruction of the first World there were clouds without fire In the destruction of Sodome there was fire raining without clouds but here was fire smoke clouds thunder earthquakes and whatsoeuer might worke more astonishment then euer was in any vengeance inflicted And if the Law were thus giuen how shall it be required If such vvere the proclamation of Gods statutes what shall the sessions be I see and tremble at the resemblance The Trumpet of the Angell call'd vnto the one The voyce of an Archangell the Trumpet of God shall summon vs to the other To the one Moses that climbd vp that hill and alone saw it saies God came with tenne thousands of his Saints In the other thousand thousands shall minister to him and tenne thousand thousands shall stand before him In the one mount Sinai only was on a flame all the world shall be so in the other In the one there was fire smoke thunder and lightning In the other a fiery stream shall issue from him wherewith the heauens shall be dissolued and the Elements shall melt away with a noise Oh God how powerfull art thou to inflict vengeance vpon sinners who didst thus forbid sinne and if thou wert so terrible a Law-giuer what a Iudge shalt thou appeare What shall become of the breakers of so fiery a Law Oh where shall those appeare that are guiltie of the transgressing that Law whose very deliuery was little lesse then death If our God should exact his Law but in the same rigour wherein hee gaue it sinne could not quite the cost But now the fire wherein it was deliuered was but terrifying the fire wherein it shall be required is
consuming Happy are those that are from vnder the terrours of that Law which was giuen in fire and in fire shall be required God would haue Israel see that they had not to doe vvith some impotent commander that is faine to publish his Lawes without noise in dead paper which can more easily inioyne then punish or descry then execute and therefore before he giues them a Law he showes them that hee can command heauen earth fire aire in reuenge of the breach of the Law That they could not but think it deadly to displease such a Lawgiuer or violate such dreadfull statutes That they might see all the Elements examples of that obedience which they shold yeeld vnto their Maker This fire wherein the Law was giuen is still in it and will neuer out Hence are those terrours vvhich it flashes in euery conscience that hath felt remorse of sinne Euery mans heart is a Sinai and resembles to him both heauen and hell The sting of death is sinne and the strength of sinne is the Law That they might see hee could finde out their closest sinnes hee deliuers his Law in the light of fire from out of the smoke That they might see vvhat is due to their sinnes they see fire aboue to represent the fire that should be belowe them That they might knowe he could waken their security the thunder and louder voyce of GOD speaks to their hearts That they might see what their hearts should doe the earth quakes vnder them That they might see they could not shift their appearance the Angels call them together Oh royall Law mighty Lawgiuer How could they thinke of hauing any other God that had such proofes of this How could they think of making any resenblance of him vvhom they saw could not be seene and vvhom they saw in not being seene infinite How could they thinke of daring to profane his name vvhom they heard to name himself with that voyce Iehouah How could they thinke of standing vvith him for a day vvhom they saw to command that heauen vvhich makes and measures day How could they thinke of disobeying his deputies vvhom they saw so able to reuenge How could they think of killing when they vvere halfe dead vvith the feare of him that could kill both body and soule How could they thinke of the flames of lust that saw such fires of vengeance How could they think of stealing from others that saw vvhose the heauen and earth vvas to dispose of at his pleasure How could they thinke of speaking falsly that heard God speak in so fearefull a tone How could they thinke of coueting others goods that saw how weake and vncertaine right they had to their owne Yea to vs was this Law so deliuered to vs in them neither had there bin such state in the promulgation of it if God had not intended it for Eternity We men that so feare the breach of humane Lawes for some small mulcts of forfaiture how should we fear thee O Lord that canst cast body and soule into hell The Golden Calfe IT was not much aboue a moneth since Israel made their couenāt w th God since they trembled to heare him say Thou shalt haue no other Gods but mee Since they saw Moses part from them and climbe vppe the hill to God and now they say Make vs Gods we knowe not what is becom of this Moses Oh ye mad Israelites haue yee so soon forgotten that fire and thunder which you heard and saw Is that smoke vanished out of your minde as soon as out of your sight Could your hearts cease to tremble with the earth Can yee in the very sight of Sinai cal for other Gods And for Moses was it not for your sakes that he thrust himselfe into the midst of that smoke and fire which yee feared to see afar off Was hee not now gone after so many sudden embassages to be your lieger with God If yee had seene him take his heeles and run away from you into the Wildernesse what could ye haue said or done more Behold our better Moses vvas with vs awhile vpon earth hee is now ascended into the mount of heauen to mediate for vs shall we now thinke of another Sauiour shall vve not hold it our happines that hee is for our sakes aboue And what if your Moses had beene gone for euer Must yee therefore haue Gods made If yee had said Choose vs another gouernour it had been a wicked and vnthankfull motion ye were too vnwoorthy of a Moses that could so soon forget him but to say Make vs Gods was absurdly impious Moses vvas not your God but your gouernour Neither was the presence of God tyed to Moses You saw God still when hee was gone in his pillar and in his Manna and yet ye say Make vs Gods Euery word is full of senselesse wickednesse How many Gods vvould you haue Or what Gods are those that can be made Or what euer the Idolatrous Egyptians did with vvhat face can yee after so many miraculous obligations speak of another God Had the voyce of God scarce done thundering in your eares Did ye so lately heare see him to be an infinite God Did ye quake to hear him say out of the midst of the flames I am IEHOVAH the GOD thou shalt haue no goddes but mee Did yee acknowledge GOD your Maker and doe yee now speake of making of gods If ye had said Make vs another man to goe before vs it had been an impossible suite Aaron might help to marre you and himselfe He could not make one hayre of a man and do ye say Make vs Gods And what should those Gods doe Go before you How could they go before you that cannot stand alone your help makes them to stand yet they must conduct you Oh the impatient ingratitude of carnall minds Oh the sottishnes of Idolatry Who would not haue said Moses is not with vs but he is with God for vs Hee staies long He that called him withholds him His delay is for our sakes as well as his ascent Though we see him not we will hope for him His fauours to vs haue deserued not to be reiected Or if God will keep him frō vs he that withholds him can supply him He that sent him can lead vs without him His fire cloud is alsufficient God hath said and done enough for vs to make vs trust him We will wee can haue no other God wee care not for any other guide But behold heere none of this Moses stayes but some fiue and thirty dayes and now hee is forgotten and is become but This Moses Yea God is forgotten with him and as if God and Moses had been lost at once they say Make vs Gods Naturall men must haue God at their bent and if he come not at a call hee is cast off and they take themselues to their owne shifts like as the Chinois whip their God◠when they answere them not Whereas his holy
ones wait long and seek him and not only in their sinking but from the bottom of the deeps call vpon him and though hee kill them will trust in him Superstition besots the minds of men and blinds the eye of reason and first makes them not men ere it makes them Idolaters How else could he that is the image of God fall downe to the images of creatures How could our forefathers haue so doted vpon stocks and stones if they had been themselues As the Syrians were first blinded and then led into the midst of Samaria so are Idolaters first bereaued of their wits and common sense and afterwards are carryed brutishly into all palpable impietie Who would not haue beene ashamed to heare this answer from the brother of Moses Pluck off your Earings Hee should haue said Pluck this Idolatrous thought out of your hearts and now in stead of chiding he soothes them And as if hee had been no kin to Moses he helps to lead them back againe from God to Egypt The people importun'd him perhaps with threats He that had waded through all the menaces of Pharaoh doth hee now shrinke at the threats of his owne Moses is not afraide of the terrors of GOD His faith that carryed him throgh the water led him vp to the fire of Gods presence whiles his brother Aaron feares the faces of those men which hee lately saw pale with the feare of their glorious Law-giuer As if hee that forbad other Gods could not haue maintained his owne act and agent against men Sudden feares when they haue possessed weak minds lead them to shamefull errors Importunitie or violence may lessen but they cannot excuse a fault Wherfore was hee a gouernour but to represse their disordered motions Facility of yeelding to a sinne or wooing it with our voluntary suit is an hyer stayre of euill but euen at last to be wonne to sin is damnable It is good to resist any onset of sinne but one condescent loses all the thanks of our opposition What will it auaile a man that others are plagued for soliciting him whiles hee smarteth for yeelding if both be in hell what ease is it to him that another is deeper in the pit What now did Aaron Behold he that alone was allow'd to climb vp the trembling and fiery hill of Sinai with Moses and heard God say Thou shalt not make to thy selfe any grauen Image for I am a iealous God as if hee meant particularly to preuent this act within one moneth calls for their earings makes the grauen image of a Calfe erects an altar consecrates a day to it calls it their God and weeps not to see them daunce before it It is a miserable thing vvhen gouernours humour the people in their sins and in stead of making vp the breach enlarge it Sinne will take heart by the approbation of the meanest looker on but if authority once second it it growes impudent As contrarily where the publique gouernment opposes euill though it be vnder hand practised not without feare there is life in that state Aaron might haue learned better counsel of his brothers example When they came to him with stones in their hands and said Giue vs water hee ran as roundly to God with praiers in his mouth So should Aaron haue done when they said Giue vs Gods but hee weakly runnes to their earings that which should be made their God not to the true God which they had and forsook Who can promise to himselfe freedome from grosse infirmities when hee that went vppe into the mount comes downe and doth that in the valley which he heard forbidden in the hill I see yet and wonder at the mercy of that God which had iustly called himselfe iealous This verie Aaron whose infirmity had yeelded to so foule an idolatry is after chosen by God to be a Priest to himselfe Hee that had set vp an altar to the Calfe must serue at the altar of God Hee that had melted and carued out the Calfe for a god must sacrifice calues and rams and bullocks vnto the true God He that consecrated a day to the Idoll is himselfe consecrated to him which vvas dishonoured by the Idoll The grossest of all sinnes cannot preiudice the calling of GOD Yea as the light is best seene in darknesse the mercy of God is most magnified in our vnwoorthinesse What a difference God puts between persons and sins While so many thousand Israelites were slaine that had stomachfully desired the Idoll Aaron that in weaknesse condescended is both pardoned the fact and afterwards laden with honour from GOD. Let no man take heart to sin from mercy Hee that can purpose to sin vpon the knowledge of Gods mercy in the remission of infirmities presumes and makes himselfe a wilfull offender It is no comfort to the wilfull that there is remission to the weake and penitent The earings are pluckt off Egyptian Iewells are fit for an idolatrous vse This very gold was contagious It had been better the Israelites had neuer borrowed these ornaments then that they should pay them back to the Idolatry of their first owners What cost the superstitious Israelites are content to be at for this lewd deuotion The riches and pride of their outward habite are they willing to part with to their molten god as glad to haue their eares bare that they might fill their eyes No gold is too deare for their Idoll each man is content to spoyle his wiues and children of that whereof they spoiled the Egyptians Where are those worldlings that cannot abide to be at any cost for their religion which could be content to doe GOD chargelesse seruice These very Israelites that were ready to giue gold not out of their purses but from their very eares to mis-deuotion shall once condemne them O sacriledge succeeding to superstition Of old they were ready to giue gold to the false seruice of God we to take away gold from the true How doe we see men prodigal to their lusts and ambitions and we hate not to be niggards to God This gold is now growne to a Calfe Let no man thinke that forme came forth casually out of the melted earings This shape was intended by the Israelites and perfected by Aaron They brought this God in their hearts with them out of Egypt and now they set it vp in their eyes Still doth Egypt hurt them Seruitude was the least euill that Israel receiues from Egypt for that sent them stil to the true God but this Idolatrous example led them to a false The very sight of euill is dangerous and it is hard for the heart not to runne into those sins to which the eye and eare is inured Not out of loue but custom we fall into some offences The Israelites wrought so long in the furnaces of the Egyptians brick that they haue brought foorth a molten Calfe The black Calfe with the white spots which they saw worshipped in Egypt hath stolne their hearts And they which
drinkes to the kingdome of God vvhich is like himselfe spirituall But it prepares best for good dutyes Full bellies are fitter for rest not the body so much as the soule is more actiue with emptines Hence solemne prayer takes euer fasting to attend it and so much the rather speeds in heauen when it is so accompanied It is good so to diet the body that the soule may be fatned When Moses came downe before his eyes sparkled with anger and his face was beth interchangeably pale and red with indignation now it is bright with glorie Before there were the flames of fury in it now the beames of Maiestie Moses had before spoken with GOD why did not his face shine before I cannot lay the cause vpon the inward trouble of his passions for this brightnes was externall Whither shall we impute it but to his more intirenesse with God The more familiar acquaintance wee haue with GOD the more doe wee partake of him Hee that passes by the fire may haue some gleames of heat but hee that stands by it hath his colour chaunged It is not possible a man should haue any long conference with GOD and bee no whit affected Wee are strangers from GOD it is no woonder if our faces bee earthlie but hee that settes himselfe apart to GOD shall finde a kinde of maiestie and awfull respect put vpon him in the minds of others How did the heart of Moses shine with illumination when his face was thus lightsome And if the flesh of Moses in this base composition so shined by conuersing with GOD fortie dayes in Sinai What shall our glory bee when clothed with incorruptible bodies we shall conuerse with him for euer in the highest heauen Now his face onely shone afterwardes the three disciples saw all his bodie shining The nature of a glorified body the clearer vision the immediate presence of that fountaine of glory challenge a farre greater resplendence to our faces then his O GOD wee are content that our faces bee blemished awhile vvith contempt and blubbred vvith teares how can wee but shine vvith Moses vvhen wee shall see thee more then Moses The brightnesse of Moseses face reflected not vpon his owne eyes Hee shone bright and knew not of it Hee saw Gods face glorious hee did not thinke others had so seene his How manie haue excellent graces and perceiue them not Our owne sense is an ill iudge of GODs fauours to vs Those that stand by can conuince vs in that which vvee denie to our selues Heere belowe it is enough if wee can shine in the eyes of others aboue wee shall shine and knowe it At this instant Moses sees himselfe shine then hee needed not GOD meant not that hee should more esteeme himselfe but that hee should be more honoured of the Israelites That other glorie shall be for our owne happinesse and therefore requires our knowledge They that did but stand still to see anger in his face ranne away to see glory in it Before they had desired that God would not speake to them any more but by Moses and now that GOD doth but looke vpon them in Moses they are afraide and yet there was not more difference betwixt the voyces then the faces of GOD and Moses This should haue drawen Israel to Moses so much the more to haue seene this impression of Diuinity in his face That which should haue comforted affrights them Yea Aaron himselfe that before went vppe into the mount to see and speake with God now is afraide to see him that had seene GOD Such a feare there is in guiltinesse such confidence in innocencie When the soule is once cleared from sinne it shall runne to that glorie with ioy the least glimpse whereof now appalles it and sends it awaie in terrour Howe could the Israelites now choose but thinke How shall vvee abide to looke GOD in the face since our eyes are dazeled with the face of Moses And well may wee still argue If the image of GOD which hee hath sette in the fleshy forehead of authoritie daunt vs how shall wee stand before the dreadful tribunall of heauen Moses maruels to see Israell runne away from their guide as from their enemy and lookes backe to see if hee could discerne anie new cause of feare not conceiuing how his milde face could affray them calls them to stay and retire Oh my people vvhome doo you flee It is for your sakes that I ascended stayd came downe Behold here are no armed Leuites to strike you no Amalekites no Egyptians to pursue you no fires and thunders to dismay you I haue not that rodde of GOD in my hand which you haue seen to command the Elements or if I had so farre am I from purposing any rigour against you that I now lately haue appeased God towards you and lo heere the pledges of his reconciliation God sends me to you for good doe you runne from your best friend Whither will ye goe from me or without mee Stay and hear the charge of that God from whom ye cannot flee They perceiue his voyce the same though his face were changed and are perswaded to stay and returne and heare him vvhome they dare not see and now after manie doubtfull pases approching nearer dare tell him hee was growne too glorious Good Moses finding that they durst not looke vpon the sunne of his face cloudes it vvith a vayle Choosing rather to hide the worke of God in him then to want opportunitie of reuealing GODs will to his people I doe not heare him stand vppon tearmes of reputation If there be glorie in my face God put it there hee would not haue placed it so conspicuously if hee had meant it should be hid Hide yee your faces rather which are blemished with your sin and look not that I should wrong God and my selfe to seeme lesse happy in fauour of your weakenesse But without all selfe-respects he modestly hides his glorified face and cares not their eyes should pierce so farre as to his skin on condition that his wordes may pierce into their eares It is good for a man sometimes to hide his graces Some talents are best improued by being laid vp Moses had more glory by his vayle then by his face Christian modesty teaches a wise man not to expose himselfe to the fayrest show and to liue at the vtmost pitch of his strength There is many a rich stone laide vp in the bowels of earth many a faire pearle laide vp in the bosome of the Sea that neuer was seene nor neuer shal be There is many a goodly starre which because of height comes not within our account How did out true Moses with the vayle of his flesh hide the glorie of his Deity and put on vilenesse besides the laying aside of Maiesty and shut vp his great and Diuine Miracles with See you tell no man How farre are those spirits from this which care onely to be seene and wish onely to dazle
what with the serpents many thousands of them dyed The ill wishes of our impatience are many times heard As those good things are not granted vs which we pray for without care so those euils which we pray for and would not haue are oft granted The eares of God are not onely open to the prayers of faith but to the imprecations of infidelity It is daungerous wishing euill to our selues or ours It is iust with GOD to take vs at our word and to effect that which our lippes speake against our heart Before God hath euer consulted with Moses and threatned ere he punisht now hee strikes and sayes nothing The anger is so much more by how much lesse notifyed When God is not heard before he is felt as in hewing of wood the blowe is not heard till the axe be seen to haue strooke it is a fearefull signe of displeasure It is with God as with vs men that still reuenges are euer most dangerous Till now all was well enough with Israel and yet they grudged Those that will complaine without a cause shall haue cause to complain for somthing Discontented humors seldome scape vnpunished but receiue that most iustly wherat they repined vniustly Now the people are glad to seeke to Moses vnbidden Euer heeretofore they haue beene wont to be sued too and intreated for without their owne intreaty Now their misery makes them importunate There neede no solicitor vvhere there is sense of smart It were pittie men should want affliction since it sends them to their prayers and confessions All the perswasiōs of Moses could not doe that which the serpents haue done for him O GOD thou seest how necessary it is wee should be stung sometimes else we should runne vvilde and neuer come to a sound humiliation vvee should neuer seeke thee if thy hand did not finde vs out They had spoken against God and Moses And now they humbly speake to Moses that hee would pray to GOD for them He that so oft prayd for them vnbidden cannot but much more doe it requested and now obtaines the meanes of their cure It was equally in the power of God to remoue the serpents and to heale their stinging To haue cured the Israelites by his word and by his signe But he findes it best for his people to exercise their faith that the serpents may bite and their bitings may inuenome and that this venome may indanger the Israelites and that they thus affected may seeke to him for remedy and seeking may find it from such means as should haue no power but in signification That while their bodies were cured by the signe their soules might be confirmed by the matter signified A serpent of brasse could no more heale then sting them What remedy could their eyes giue to their legs Or what could a serpent of cold brasse preuaile against a liuing and fiery serpent In this troublesome desert we are all stung by that fiery and old Serpent O Sauiour it is to thee we must looke and be cured It is thou that wert their paschall Lamb their Manna their Rock their Serpent To all purposes dost thou vary thy selfe to thy Church that wee may finde thee euery-where Thou art for our nourishment refreshing cure as hereafter so euen now all in all This serpent which was appointed for cure to Israell at last stings them to death by idolatrous abuse What poyson there is in Idolatry that makes euen Antitidotes deadly As Moses therefore raised this serpent so Ezekias pulld it down God commanded the raysing of it God approv'd the demolishing of it Superstitious vse can marre the very institutions of God how much more the most wise and wel-grounded deuises of men Balaam MOab and Midian hadde bin all this while standers by lookers on If they had not seene the patterne of their owne ruine in these neighbours it had neuer troubled them to see the Kings of the Amorites and Bashan to fall before Israell Had not the Israelites camped in the Plaines of Moab their victories had beene no eye-sore to Balac Wicked men neuer care to obserue Gods iudgements till themselues bee touched The fire of a neighbours house would not so affect vs if it were not with the danger of our owne Secure minds neuer startle till God come home to their very senses Balac and his Moabites had wit enough to feare not witte enough to preuent iudgement They see an enemy in their borders and yet take no right course for their safety Who would not haue looked that they should haue come to Israel vvith conditions of peace Or Why did they not thinke Either Israels GOD is stronger then ours or hee is not If he be not why are wee afraide of him If hee be Why doe we not serue him The same hand which giues them victory can giue vs protection Carnal men that are secure of the vengeance of God ere it doe come are mastered with it when it dooth come and not knowing which way to turn them run forth at the wrong doore The Midianites ioyne with the Moabites in consultation in action against Israel One would haue thought they should haue looked for fauour from Moses for Iethroes sake which was both a Prince of their Country and father in law to Moses and either now or not long before was with Israel in the Wildernesse Neither is it like but that Moses hauing found fortie yeeres harbour amongst them would haue beene what hee might inclinable to fauourable treaties with them but now they are so fast linked to Moab that they will either sinke or swimme together Intirenesse vvith vvicked consorts is one of the strongest chaynes of Hell and bindes vs to a participation both of sin and punishment An easie occasion wil knit wicked hearts together in conspiracy against the Church of God Their errand is diuelish Come curse Israel That which Satan could not doe by the swords of Og and Sehon he will now try to effect by the tongue of Balaam If either strength or policy would preuaile against Gods Church it could not stand And why should not we be as industrious to promote the glory of God and bend both our hands heads to the causes of the Almighty When all helps faile Moab the Magician is sought too It is a signe of a desperate cause to make Satan either our counsellor or our refuge Why did they not send to Balaam to blesse themselues rather then to curse Israel It had beene more easie to be defended from the hurt of their enemies then to haue their enemies laid open to be hurt by them Pride and malice did not care so much for safetie as for conquest It would not content them to escape Israel if Israel may escape them It was not thank-worthy to saue their owne blood if they did not spill the blood of others As if their owne prosperitie had beene nothing if Israell also prospered If there bee one proiect worse then another a wicked heart will