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The more familiar acquaintance we have with God, the more do we partake of him. He that passes by the fire, may have some gleams of heat; but he that stands by it, hath his colour changed. It is not possible a man should have any long conference with God, and be no whit affected. We are strangers from God,-it is no wonder if our faces be earthly; but he that sets himself apart to God, shall find a kind of majesty and awful respect put upon him in the minds of others.

a second, because he saw a wilful neglect, | shall we impute it, but to his more entirewill trust Moses with his second law, be- ness with God? cause he saw fidelity in the worst error of his zeal. Our charity must learn, as to forgive, so to believe where we have been deceived: not that we should wilfully beguile ourselves in an unjust credulity, but that we should search diligently into the disposition of persons, and grounds of their actions. Perhaps none may be so sure as they that have once disappointed us. Yea, Moses brake the first; therefore he must hew the second. If God had broken them, he would have repaired them. The amends must be where the fault was. Both God and his church look for a satisfaction in that wherein we have offended.

It was not long since Moses' former fast of forty days: when he then came down from the hill, his first question was not for meat; and now going up again to Sinai, he takes not any repast with him. That God, which sent the quails to the host of Israel, and manna from heaven, could have fed him with dainties. He goes up confidently, in a secure trust of God's provision. There is no life to that of faith. lives not by bread only." The vision of God did not only satiate, but feast him. What a blessed satiety shall there be when we shall see him as he is; and he shall be all in all to us; since this very frail mortality of Moses was sustained and comforted but with representations of his presence!

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 conversing with God forty days in Sinai, what shail our glory be when clothed with incorruptible bodies? We shall converse with him for ever in the highest heaven.

Now his face only shone; afterwards the three disciples saw all his body shining. The nature of a glorified body, the clearer vision, the immediate presence of that foun"Mantain of glory, challenge a far greater resplendence to our faces than his. O God, we are content that our faces be blemished a while with contempt, and blubbered with tears. How can we but shine with Moses, when we shall see thee more than Moses!

I see Moses the receiver of the law, Elias the restorer of the law, Christ the fulfiller of the old law, and author of the new, all fasting forty days; and these three great fasters I find together glorious in Mount Tabor. Abstinence merits not; for religion consists not in the belly, either full or empty. What are meats or drinks to the kingdom of God, which is, like himself, spiritual? But it prepares best for good duties. Full bellies are fitter for rest. Not the body, so much as the soul, is more active with emptiness. Hence solemn prayer takes ever fasting to attend it, and so much the rather speeds in heaven when it is so accompanied. It is good so to diet the body, that the soul may be fattened.

When Moses came down before, his eyes sparkled with anger, and his face was both interchangeably pale and red with indignation; now it is bright with glory. Before, there were the flames of fury in it; now, the beams of majesty. Moses had before spoken with God: why did not his face shine before? I cannot lay the cause upon the inward trouble of his passions, for this brightness was external. Whither

The brightness of Moses' face reflected not upon his own eyes; he shone bright, and knew not of it. He saw God's face glorious; he did not think others had so seen his. How many have excellent graces, and perceive them not! Our own sense is an ill judge of God's favours to us : those that stand by, can convince us in that which we deny to ourselves. Here below, it is enough if we can shine in the eyes of others; above, we shall shine and know it.

At this instant, Moses sees himself shine; then he needed not. God meant not that he should more esteem himself, but that he should be more honoured of the Israelites. That other glory shall be for our own happiness, and therefore requires our knowledge.

They that did but stand still to see anger in his face, ran away to see glory in it. Before, they had desired that God would not speak to them any more but by Moses; and now, that God doth but look upon them in Moses, they are afraid: and yet there was not more difference betwixt the voices than the faces of God and Moses. This should have drawn Israel to Moses so much the more, to have seen this impression of divinity in his face.

That which should have comforted, affrights them; yea, Aaron himself, that before went up into the mount to see and speak with God, now is afraid to see him that had seen God. Such a fear there is in guiltiness, such confidence in innocency. When the soul is once cleared from sin, it shall run to that glory with joy, the least glimpse whereof now appals it, and sends it away in terror. How could the Israelites now choose but think, How shall we abide to look God in the face, since our eyes are dazzled with the face of Moses! And well may we still argue, if the image of God, which he hath set in the fleshy forehead of authority, daunt us, how shall we stand before the dreadful tribunal of heaven!

Moses marvels to see Israel run away from their guide, as from their enemy, and looks back to see if he could discern any new cause of fear; and not conceiving how his mild face could affright them, calls them to stay and return.

O my people, whom do ye fly? It is for your sakes that I ascended, stayed, came down. Behold, here are no armed Levites to strike you, no Amalekites, no Egyptians to pursue you, no fires and thunders to dismay you. I have not that rod of God in my hand, which you have seen to command the elements; or if I had, so far am I from purposing any rigour against you, that I now lately have appeased God towards you; and, lo! here the pledges of his reconciliation. God sends me to you for good; and do you run from your best friend? Whither will ye go from me, or without me? Stay, and hear the charge of that God from whom we cannot fly.

They perceive his voice the same, though his face were changed, and are persuaded to stay, and return and hear him, whom they dare not see; and now, after many doubtful paces, approaching nearer, dare tell him he was grown too glorious.

Good Moses, finding that they durst not look upon the sun of his face, clouds it with a veil; choosing rather to hide the work of God in him, than to want an opportunity of revealing God's will to his people. I do not hear him stand upon terms of reputation: if there be glory in my face, God put it there; he would not have placed it so conspicuously if he had meant it should be hid. Hide ye your faces rather, which are blemished with your sin, and look not that I should wrong God and myself, to seem less happy, in favour of your weakness. But without all self

respects, he modestly hides nis glorified face, and cares not their eyes should pierce so far as to his skin, on condition that his words may pierce into their ears. It is good for a man sometimes to hide his graces; some talents are best improved by being laid up. Moses had more glory by his veil than by his face. Christian modesty teaches a wise man not to expose himself to the fairest show, and to live at the utmost pitch of his strength.

There is many a rich stone laid up in the bowels of the earth, many a fair pearl laid up in the bosom of the sea, that never was seen, nor ever shall be. There is many a goodly star, which, because of height, comes not within our account. How did our true Moses, with the veil of his flesh, hide the glory of his deity, and put on vileness, besides the laying aside of majesty, and shut up his great and divine miracles with, "See you tell no man!" How far are those spirits from this, which care only to be seen, and wish only to dazzle others' eyes with admiration, not caring for unknown riches! But those yet more, which desire to seem above themselves, whether in parts or graces, whose veil is fairer than their skin. Modest faces shall shine through their veils, when the vain-glorious shall bewray their shame through their covering.

That God which gave his law in smoke, delivered it again through the veil of Moses. Israel could not look to the end of that which should be abolished: for the same cause had God a veil upon his face, which hid his presence in the holy of holies. Now, as the veil of God did rend when he said, "It is finished;" so the veil of Moses was then pulled off. We clearly see Christ the end of the law. Our Joshua, that succeeded Moses, speaks to us bare-faced. What a shame is it there should be a veil upon our hearts, when there is none on

his face!

When Moses went to speak with God, he pulled off his veil: it was good reason he should present to God that face which he had made: there had been more need of his veil to hide the glorious face of God from him, than to hide his from God: but his faith and thankfulness serve for both these uses. Hypocrites are contrary to Moses: he showed his worst to men, his best to God; they show their best to men, their worst to God: but God sees both their veil and their face; and I know not whether he more hates their veil of dissimulation, or their face of wickedness.

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NADAB AND ABIHU.

CONTEMPLATION II. —OF NADAB AND ABIHU.

THAT God, which showed himself to
men in fire when he delivered his law,
would have men present their sacrifices to
him in fire; and this fire he would have
his own, that there might be a just circu-
lation in this creature; as the water sends
up those vapours which it receives down
again in rain. Hereupon it was, that fire
came down from God unto the altar; that
as the charge of the sacrifice was delivered
in fire and smoke, so God might signify the
acceptation of it, in the like fashion wherein
it was commanded. The Baalites might
lay ready their bullock upon the wood,
and water in their trench; but they might
sooner fetch the blood out of their bodies,
and destroy themselves, than one flash out
of heaven to consume the sacrifice.

That devil, which can fetch down fire
from heaven, either maliciously or to no
purpose (although he abound with fire,
and did as fervently desire this fire, in emu-
lation to God, as ever he desired mitigation
of his own), yet now he could no more
kindle a fire for the idolatrous sacrifice,
than quench the flames of his own torment.
Herein God approves himself only worthy
to be sacrificed unto, that he creates the
fire for his own service; whereas the im-
potent idols of the heathen must fetch fire
from their neighbour's kitchen, and them-
selves are fit matter for their borrowed fire.
The Israelites, that were led too much
with sense, if they had seen the bullock con-
sumed with a fire fetched from a common
hearth, could never have acknowledged
what relation the sacrifice had to God;
had never perceived that God took notice
of the sacrifice: but now they see the fire
coming out from the presence of God, they
are convinced both of the power and ac-
ceptation 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 not less approve our evan-
gelical sacrifices than theirs under the law:
but as our sacrifices are spiritual, so are the
signs of his acceptation. Faith is our guide,
as sense was theirs. Yea, even still doth
God testify his approbation by sensible evi-
dences. When by a lively faith and fervent
zeal our hearts are consecrated to God, then
doth this heavenly fire come down upon
our sacrifices: then are they holy, living,
acceptable.

This flame that God kindled, was not as some momentary bonfire, for a sudden and short triumph, nor as a domestic fire, to go

[BOOK VI

tuity, and neither must die nor be quenched. out with the day; but is given for a perpepermanency and constancy of grace in us: God, as he is himself eternal, so he loves if we be but a flash and away, God regards Sure, it is but an elementary fire that goes us not. All promises are to perseverance. out; that which is celestial continues. It decays upon every occasion. was but some presumptuous heat in us that

fire at first, will not renew the miracle every But he that miraculously sent down this day by a like supply: it began immediately from God; it must be nourished by means. Fuel must maintain that fire which came from heaven; God will not work miracles every day: if he hath kindled his Spirit in us, we may not expect he shall every day begin again: we have the fuel of the word and sacraments, prayers and meditations, God that these helps can nourish his which must keep in for ever. It is from hath a concourse of providence; but we in us, likeas every flame of our material fire graces may not expect new infusions: rather know, that God expects of us an improvement of those habitual graces we have received.

While the people, with fear and joy, see
the two sons of Aaron, in a careless pre-
God lighting his own fire, fire from heaven,
sumption, will be serving him with a com-
mon flame; as if he might not have leave
this had been done some ages after, when
to choose the forms of his own worship. If
the memory of the original of this heavenly
fire had been worn out, it might have been
excused with ignorance; but now, when
newly commanded the continuance of it,
God had newly sent his fire from above,
either to let it go out, or, while it still flamed,
to fetch profane coals to God's altar, could
sacrilege. When we bring zeal without
savour of no less than presumption and
knowledge, misconceits of faith, carnal af-
fections, the devices of our will-worship,
superstitious devotions, into God's service,
we bring common fire to his altar: these
both altar, fire, priest, and sacrifice.
flames were never of his kindling; he hates
now, behold, the same fire which consumed
the sacrifice before, consumes the sacri-
And
ficers.

in consuming the beast, but, while it de-
It was the sign of his acceptation,
stroyed men, the fearful sign of his displea-
both love and hatred.
sure. By the same means can God bewray
pleaded for Nadab and Abihu; they are
We would have
yet warm in their function: let both age,
but young men, the sons of Aaron, not
and blood, and inexperience, excuse them
as yet. No pretences, no privileges, can

bear off a sin with God. Men think either to patronise or mitigate evils by their feigned reasons. That none may hope the plea either of birth, or of youth, or of the first commission of evil, may challenge pardon; I see here young men, sons of the ruler of Israel, for the first offence struck dead.

Yea, this made God the more to stomach, and the rather to revenge this impiety, because the sons of Aaron did it. God hath both pardoned and graced their father; he had honoured them, of the thousands of Israel, culling them out of his altar; and now, as their father set up a false god, so they bring false fire unto the true God.

If the sons of infidels live godlessly, they do their kind; their punishnent shall be (though just) yet less; but if the children of religious parents, after all Christian nurture, shall shame their education, God takes it more heinously, and revenges it more sharply. The more bonds of duty, the more plagues of neglect.

If, from the agents, we look to the act itself; set aside the original descent, and what difference was there betwixt these fires? Both looked alike, heated alike, ascended alike, consumed alike; both were fed with the same material wood; both vanished into smoke; there was no difference, but in the commandment of God.

If God had enjoined ordinary fire, they had sinned to look for celestial. Now he commanded only the fire which he sent; they sinned in sending up incense in that fire which he commanded not. It is a dangerous thing, in the service of God, to decline from his own institutions. We have to do with a power which is wise to prescribe his own worship, just to require what he hath prescribed, powerful to revenge that which he hath not required.

If God had struck them with some leprosy in their forehead, as he did their aunt Miriam, soon after, or with some palsy, or lingering consumption, the punishment had been grievous. But he, whose judgments are ever just, sometimes secret, saw fire the fittest revenge for a sin of fire; his own fire fittest to punish strange fire; a sudden judgment fit for a present and exemplary sin: he saw, that if he had winked at this, his service had been exposed to profanation. It is wisdom in governors to take sin at the first bound, and so to revenge it, that their punishments may be preventions. Speed of death is not always a judgment: suddenness, as it is ever justly suspicable, so then certainly argues anger, when it finds us in an act of sin. Leisure of repentance is an argument of favour. When

God gives a man law, it implies that he would not have judgment surprise him.

Doubtless, Aaron looked somewhat heavily on this sad spectacle: it could not but appal him to see his two sons dead before him; dead in displeasure, dead suddenly, dead by the immediate hand of God. And now he could repent him of his new honour to see it succeed so ill with the sons of his loins; neither could he choose but see himself stricken in them. But his brother Moses, that had learned not to know either nephews or brother, when they stood in his way to God, wisely turned his eyes from the dead carcases of his sons, to his respect of the living God. My brother, this event is fearful, but just; these were thy sons, but they sinned; it was not for God, it is not for thee, to look so much who they were, as what they did. It was their honour and thine, that they were chosen to minister before the Lord. He that called them, justly required their sanctification and obedience. If they have profaned God and themselves, can thy natural affection so miscarry thee, that thou couldst wish their impunity, with the blemish of thy Maker? Our sons are not ours, if they disobey our Father: to pity their misery is to partake of their sin. If thou grudge at their judgment, take heed lest the same fire of God come forth upon this strange fire of nature. Show now whether thou more lovest God, or thy sons. Show whether thou be a better father, or a son.

Aaron, weighing these things, holds his peace, not out of an amazement or sullenness, but out of patient and humble submission; and seeing God's pleasure, and their desert, is content to forget that he had sons. He might have had a silent tongue, and a clamorous heart. There is no voice louder in the ears of God, than a speechless repining of the soul. Heat is more increase with keeping in; but Aaron's silence was no less inward: he knew how little he should get by brawling with God. If he breathed out discontentment, he saw God could speak fire to him again; and therefore he quietly submits to the will of God, and held his peace, because the Lord had done it. There is no greater proof of grace, than to smart patiently, and humbly and contentedly to rest the heart in the justice and wisdom of God's proceeding; and to be so far from chiding, that we dispute not. Nature is froward; and though she well knows we meddle not with our match, when we strive with our Maker, yet she pricks us forward to this idle quarrel; and bids us, with Job's wife, curse and die.

If God either chide or smite, as servants are charged to their masters, we may not answer again; when God's hand is on our back, our hand must be on our mouth; else, as mothers do their children, God shall whip us so much the more for crying. It is hard for a stander-by, in this case, to distinguish betwixt hard-heartedness and pity. There Aaron sees his sons lie: he may neither put his hand to them to bury them, nor shed a tear for their death. Never parent can have juster cause of mourning, than to see his sons dead in their sin; if prepared and penitent, yet who can but sorry for their end? But to part with children to the danger of a second death, is worthy of more than tears. Yet Aaron must learn so far to deny nature, that he must more magnify the justice of God, than lament the judgment. Those whom God hath called to his immediate service, must know that he will not allow them the common passions and cares of others. Nothing is more natural than sorrow for the death of our own: if ever grief be seasonable, it becomes a funeral. And if Nadab and Abihu had died in their beds, this favour had been allowed them, the sorrow of their father and brethren; for when God forbids solemn mourning to his priests over the dead, he excepts the cases of this nearness of blood. Now all Israel may mourn for these two; only the father and brethren may not. God is jealous, lest their sorrow should seem to countenance the sin which he had punished; even the fearfullest acts of God must be applauded by the heaviest hearts of the faithful.

That which the father and brother may not do, the cousins are commanded. Dead carcases are not for the presence of God; his justice was shown sufficiently in killing them; they are now fit for the grave, not the sanctuary; neither are they carried out naked, but in their coats. It was an unusual sight for Israel to see a linen ephod upon the bier; the judgment was so much the more remarkable, because they had the badge of their calling upon their backs.

Nothing is either more pleasing unto God, or more commodious to men, than that, when he hath executed judgment, it should be seen and wondered at; for therefore he strikes some, that he may warn all.

CONTEMPLATION III.-OF AARON AND
MIRIAM.

THE Israelites are stayed seven days in the station of Hazzeroth, for the punish

ment of Miriam.
nors are a just stop to the people: all
of them smart in one; all must stay the
leisure of Miriam's recovery. Whosoever
seeks the land of promise, shall find many
lets: Amalek, Og, Sihon, and the kings of
Canaan, meet with Israel; these resisted,
but hindered not their passage; their sins
only stay them from removing. Afflictions
are not crosses to us in the way to heaven,
in comparison to our sins.

The sins of the gover

What is this I see? Is not this Aaron, that was brother in nature, and by office joint-commissioner with Moses? Is not this Aaron, that made his brother an intercessor for him to God, in the case of his idolatry? Is not this Aaron that climbed up the hill of Sinai with Moses? Is not this Aaron whom the mouth and hand of Moses consecrated a high-priest unto God? Is not this Miriam the elder sister of Moses? Is not this Miriam, that led the triumph of the women, and sung gloriously to the Lord? Is not this Miriam, which laid her brother Moses in the reeds, and fetched her mother to be his nurse? Both prophets of God; both the flesh and blood of Moses. And doth this Aaron repine at the honour of him that gave himself that honour, and saved his life? Doth this Miriam repine at the prosperity of him whose life she saved? Who would not have thought this should have been their glory, to have seen the glory of their own brother? What could have been a greater comfort to Miriam, than to think how happily doth he now sit at the stern of Israel, whom I saved from perishing in a boat of bulrushes? It is to me that Israel owes this commander; but now envy hath so blinded their eyes, that they can neither see this privilege of nature, nor the honour of God's choice. Miriam and Aaron are in mutiny against Moses. Who is so holy that sins not? What sin is so unnatural, that the best can avoid without God? But what weakness soever may plead for Miriam, who can but grieve to see Aaron at the end of so many sins? Of late I saw him carving the molten image, and consecrating an altar to a false god; now I see him seconding an unkind mutiny against his brother: both sins find him accessory; neither principal. It was not in the power of the legal priesthood to perform, or promise innocency to her ministers. It was necessary we should have another highpriest, which could not be tainted. That King of righteousness was of another order: he being without sin, hath fully satisfied for the sins of men. Whom can it now offend, to

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