too Et erunt Tibi They shall be for thee They shall be not one for thee and another for Aaron but Erunt Tibi They shall be both for thee They shall be both thine A third if they can finde they may lay claime to that But both these are for Moses We have then the delivery of them to Moses to make which is a kind of seizin or a Ceremony investing him with the right of them We have beside plaine words to lead their possession and those words operative Erunt Tibi That as none to make them so none to owne them being 〈◊〉 but Moses And what would we have more to shew us Cujus sunt Tubae whose the trumpetts be or whose is the right of calling Assemblies It is Moses's certainly and he by vertue of these stands seized of it To go yet further But was not all this to Moses for his time onely and as it begun in him That power to contiâ—â—e after Moses so to take end with him Was it not one of these same Privilegia Personalia quae non trahuntâ—r in exemplum A priviledge peculiar to him and so no precedent to be made of it Noâ—â—or if you looke but a little forward to the VIII Verse following there you shall see that this power which GOD heer conveyeth this Law of the silver trâ—mpets is a Law to last for ever even throughout all their generations not that gâ—neration onely And there is great reason it should be so that seeing the Vse should never cease the Power likewise should never determine Moses received it as chiefe Magistrate Being then not to determine but to continue it must descend to those that hold Mosâ—s's place I demand then what place did Moses hold Sure it is that Aaron was noâ— the High Priest annointed and fully invested in all the rights of it ever since the eighth Chapter of the last Booke Moses had in him now no other Right but that of the Chiefe Magistrate Therefore as in that Right and no other He received and held them So he was made Custos utriusque Tabulae So he is made Custos utriusque Tubae But who can tell us better then he himselfe in what right he held them He doth it in the third verse of Deuter. XXXIII reade it which way you will Erat in lishrune Rex or in rectissimo Rex or in rectitudine Rex or in recto Regis dum congregaret Principes populi Tribus Israël All come to this that though in strict proprietie of speech Moses were no King yet in this he was in rectitudine Rex or in recto Regis that is in this had as we say Ius Regale that he might and did assemble the Tribes and chiefe men of the Tribes at his pleasure Heerin he was Rex in rectitudine For this was rectitudo Regis A power Regall And so it was holden in Aegypt before Moses even in the law of Nature that without Pharao no man might lift up hand or foot in all the land of Aegypt suppose Gen. 41.44 to no publique or principall motion And so hath iâ— been holden in all Nations as a speciall Power belonging to Dominion Which maketh it seeme strange that those men which in no cause are so fervent as when they pleade that Church-men should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is have Dominion do yet hold this Power which hath ever been reputed most proper to Dominion should belong to none but to them only Our Saviour CHRIST 's Vos autem non sic may I am sure be said to them heere in a truer sense Mat. 20.26 then as they commonly use to applie it The chiefe Magistrate to succeed in it To conclude then this point If Moses as in the right of Chiefe Magistrate held this Power it was from him to descend to the chiefe Magistrates after him over the people of GOD and they to succeed him as in his place so in this right it being by GOD himselfe setled in Moses and annexed to his place lege perpetuâ by an estate indefeizible by a perpetuall Law throughout all their generations Therefore ever after by God's expresse order from yeare to yeare every yeare on the first day of the seventh moneth were they blowen by Moses first and after by them that held his place and the Feast of the Trumpetts solemnly holden as to put them in mind of the benefit thereby comming to them so withall to keep alive and fresh still in the knowledge of all that this power belonged to their place that so none might ever be ignorant to whom it did of right appertaine to call Assemblies And how then shall Aaron's Assemblies be called with what trumpet they God himselfe hath provided for that in the X. Verse following Aaron's Assemblies how called that with no other then these There is in all the Law no order for calling an Assembly to what end or for what cause soever but this and onely this No order for making any third trumpett Vnder these two therefore all are comprized This order there God taketh that Moses shall permit Aaron's sonnes to have the use of these trumpetts Verse 10. But the use not the property Num. 31.6 They must take them from Moses as in the XXXI Chapter of this Booke Phinees doth But Erunt tibi God's owne words Erunt tibi must still be remembred His they be for all that Moses the owner still the right remaines in him their sounding of them deprives not him of his interest alters not the property Erunt tibi mâ—st â—till be true that right must still be preserved It may be if we communicate with flesh and bloud we may think it more convenient as some do that GOD had delivered Moses and Aaron either of them one But when we see GOD 's will by GOD'S word what it is that Moses is to have them both we will let that passe as a Revelation of flesh and bloud and think that which GOD thinketh to be most convenient Now then if the trumpets belong to Moses and that to this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two duties that with them he may call the Congregation these two things do follow First that if he call the Congregation must not refuse to come Secondly that unlesse he call they must not assemble of their owne heads but keepe their places Briefly thus the Congregation must come when it is called and it must be called yer it come These are the two duties we owe to the two trumpets and both these have GOD 's people ever duly performed And yeâ— not so but that this Right hath been called in question yea even in Moses's owne time that we marvell not if it be so now and both these duties denied him even by those who were alive and present then when GOD gave him the trumpets But marke by whom and what became of them The first duty is to come when they be called
for it bruises as a fall for it bringeth downe as a fall downe from the state of Paradise downe to the dust of death downe to the barre of iudgement downe to the pitt of hell Againe Men turne when they erre And sinne is an error Nonne errant omnes c saith Salomon make you any doubt of it I doe not No sure an error it is Prov. 14.22 What can be greater then to goe in the wayes of wickednesse they should not and come to the end of miserie they would not It is then a fall and an error Vpon which he ioyneth issue and inferreth the fifth verse Quare ergo and why then If there be no people so sottish that when they fall will lie still or when they erre goe on still why doe this people that which no people els will doe Nay seeing they themselves if they be downe gett up and if astray turne backe how commeth it to passe it holds not heere to That heere they fall and rise not stray and returne not Fall and stray peccando and not rise and returne poenitendo Will every people and not they Nay will they every where els and not heer Everie where els will they rise if they fall and turne againe if they turne away and heere onely heere will they fall and not rise turne away and not turne againe In every fall in every error of the feet to doe it and to do it of our selves and in that fall and that error which toucheth GOD and our soules by no meanes by no entreatie to be got to do it What dealing call you this Yet this is their strange dealing saith the LORD Both theirs and ours Which GOD wonders at and complaineth of and who can complaine of His wondering or wonder at His complaining But what speake we of a fall or an error There is a word in the fifth verse the word of rebellion maketh it yet more greevous For it is as if he should say I would it were nothing but a fall or turning away I would it were not a fall or turning away into a rebellion Nay I would it were but that but rebellion and not a perpetuall rebellion But it is both and that is it which I complaine of There is Sinne a fall men fall against their wills that is sinne of infirmitie There is Sinne an Error men erre from the way of ignorance that is sinne of ignorance The one for want of power The other for lack of skill But rebellion the third kind that hatefull sinne of rebellion can neither pretend ignorance nor plead infirmitie for wittingly they revolt from their knowne allegiance and wilfully sett themselves against their lawfull Soveraigne That is the sinne of malice Take all together Sinne a fall an error a rebellion We see sinne aboundeth will you see how grace over-aboundeth Yet not such a fall but we may be raised nor such a departure but there is place left to returne no nor such a rebellion but if it sue for may hope for a pardon For behold He even He that GOD from whom we thus fall depart revolt reacheth His hand to them that fall turneth not away from them that turne to Him is readie to receive to grace them even them that rebelled against Him It is so for He speaketh to them treateth with them asketh of them why they will not rise retire submit themselves Which is more yet If ye marke He doth not complaine and challenge them for any of all those three for falling straying or for rebelling The point he presseth is not our falling but our lying still not our departing but our not returning nor our breaking of but our holding out It is not why fall or stray or revolt But why rise ye not Returne ye not Submit ye not your selves Thus might He have framed his interrogatories Shall they fall and not stand He doth not but thus Shall they fall and not rise Shall they turne from the right and not keepe it No But shall they turne from it and not turne to it As much to say as Be it you have fallen yet lie not still erred yet goe not on Sinned yet continue not in sinne and neither your fall error nor sinne erunt vobis in scandalum shall be your destruction or doe you hurt Nay which is farther and that beyond all It is not these neither though this be wrong enough yet upon the point this is not the verie matter Neither our lying still nor our going on nor standing out so they have an end they all and every of them may have hope Perpetuall is the word and Perpetuall is the thing Not why these any of these or all of these but why these perpetuall To doe thus to doe it and never leave doing it To make no end of sinne but our own end To make a perpetuitie of sinne Never to rise returne repent for repentance is opposite not to sinne but to the continuance of it that is the point In sinne are these 1 The fall 2 The relapse 3 The wallow it is none of these It is not falling not though it be recidiva peccati often relapsing It is not lying still not though it be Volutabrum peccati the wallowe It is none of all these It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the never ceasing the perpetuitie the impenitencie of sinne To speake of sinne that is the sinne out of measure sinfull that is the offense that not onely maketh culpable but leaveth inexcusable That fall is not ADAM'S but LVCIFER'S fall not to erre but to perish from the right way not SHEMEI'S rebellion but the very Apostasie and gainsaying of COREH This then to add sinne to sinne to multiplie sinne by sinne to make it infinite to eternize it as much as in us lyeth that is it to which GOD crieth O quare Why doe you so Why perpetuall Why perpetuall Indeed why For it would pose the best of us to finde out the Quare a true cause or reason for our doing Before shew but an example Now heere shew but a reason and carie it But they can shew no reason why they will not It were to be wished we would repent or shew good cause to the contrarie But as before we violate our owne custome so heer we abandon reason we throw them both to the ground order and reason and stampe upon them both when we make perpetuities Verily true cause or good reason there is none Being called to shew cause why They tell not we see they stand mute they cannot tell why GOD himselfe is faigne to tell them Why all the cause that is is in the latter part of the verse Apprehenderunt c. that is some Non causa pro causâ some lye or other they lay hold of or els they would returne and not thus continue in it To flatter it selfe that it may not repent Mentita est iniquitas sibi saith the Psalmist Psal. 26.12 Sinne doth even coosen it selfe telling a
contempt against Moses or Aaron 1. And the Rulers have their lesson too First That if they be God's hands then His Spirit is to open and shut them stretch them out and draw them in wholy to guide and governe them as the hand of man is guided and governed by the spirit that is in man Heavenly and divine had those hands need be which are to be the hands and to worke the worke of God 2. Againe they be not only hands but Manus per quam that is hands in actu Not to be wrapped up in soft furr but by which an actuall dutie of leading is to be performed Mose's owne hand in the fourth of Exodus when he had lodged it in his warme bosome Exod. 4.6 became leprous but being stretched out recovered againe Hands in actu then they must be not loosely hanging downe or folded together in idlenesse but stretched out not onely to point others but themselves to be formost in th' execution of every good worke 3. Thirdly Manus per quam ducuntur That is as not the leprous hand of Moses 1. Reg. 13.4 so neither the withered hand of Ieroboam stretching it selfe out against God by mis-leading His people and making them to sinne Leading backe againe into Aegypt a thing expresly forbidden either to the oppression and bondage of Aegypt Deut. 17.16 or to the ignorance and false worship of Aegypt from whence Moses had ledd them For as they be not entire bodies of themselves but hands and that not their owne but God's so the People they ledd are not their owne but His and by Him and to Him to be ledd and directed So much for God's hands Moses Aaron This Honorable title of the hand of God is heere given to two parties Moses and Aaron in regard of two distinct duties performed by them Ye heard how we said before The people of God were like sheepe in respect of a double want 1 want of strength by meanes of their feeblenâ—sse 2 and want of skill by meanes of their simplenesse For this double want heere commeth a double supplie from the hand 1 of strength and 2 of cunning For both these are in the hand 1. It is of all members the chiefe in might as appeareth by the diversitie of vses and services Psal. 20.6 it is put to In Potentatibus dexterae saith the Prophet 2. And secondly it is also the part of greatest cunning as appeareth by the varietâ— of the works which it yeeldeth by the pen the pencill the needle and instruments of musique Psal. 78.72 Psal. 137.5 In intellectu manuum saith the Psalmist in the end of the next Psalme and let my right hand forget her cunning This hand of God then by his strength affordeth protâ—ction to the feeblenesse of the fâ—ock and againe by his skill affordeth direction to the simplenesse of the flocke And these are the two substantiall parts of all leading These twaine as two armes did God appoint in the wildernesse to lead His people by Afterward over these twaine did He yet set another even the power and authority Regall 1. Sam. 15.17 in place of the Head as himselfe termeth it and to it as supreme vnited the regiment of both The consideration of which Power I medâ—le not with as being not within the compasse of this versâ— but oâ—ely witâ— the hands or regiments Ecclesiasticall and Civill Which as the tâ—o Châ—â—ubimâ— did the Arke over-spread and preserve every estate 2. Chron 19.6 One saith Iehosaâ—hat dispensing Res Iehovae the Lord's businesse the other dealing in Negotio regis the â—â—faiâ—es of Estate One saith David intenâ—ing the worship of the Tribes 2. Chron. 19.11 Psâ—l 1 22.4.5 the otâ—er 〈◊〉 tâ—rones for iustice One saith Paul being for us in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things perteiniâ—g to God the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.17 1. Cor. 6.3 matters of this present life The one Pro aris the other Pâ—o focis as the very Heathen acknowledge 1. These two are the hands necessarie to the bodie and necessarie each to other First they be both hands and the hands we know are payres Not Moses the hand and Aaron the foot but either and each the hand And as they be a paire of hands so be they also a payre of brethren Not Moses de primis and Aaron de novissimis populi Esay 22. Not Mosâ—â— the Head and Aaron the tayle Not Moses a Quis as Saint Hierome speaketh out of the twenty two of Esay and Aaron a quasi quis but both of one parentage both one mans children 2. Secondly being both hands neither of them is superfluous no more to be spared then may the hands but both are absolutely necessarie and a maymed and lame estate it is where either is wanting The Estate of Israel in the seventeenth of the Iudges without a Civill Governor prooved a very masse of confusion The very same Estate in the second of Chron. Chap. XV. Iudg. 17.6 2. Chron. 15.3 Sine sacerdote docente no lesse out of frame Miserable first if they lacke Iosua and be as sheepe wanting that Shepheard And miserable againe if they lacke IESVS Num. 27.17 Matt. 9.36 and be as sheepe wanting that Shepheard Moses is needfull in the want of water to strike the rocke for us and to procure us supplie of bodily releeâ—e Exod. 17.6 Aaron is no lesse For he in like manner reacheth to every one food of another kinde which we may worse be without even the bread of life and water out of the spirituall Rocke Ioh. 6.48.51 1 Cor. 10.4 Exod 17 8. Ephes. 6 1â— which is CHRISâ— IESVS Moses we need to see our forces ledd against Amaleck for safegard of that little we hold heere in this life and Aaron no lesse to preserve our free-hold in the everlasting life For the great and mightie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the legions of our sinnes the very forces of the Prince of darknesse are ouerthrowne by the spirituall weapons of Aaron's warfare Moses may not be spared from sitting and deciding the causes which are brought before him No more may Aaron whose Vrim giveth answer in doubts no lesse important and who not onely with his Vrim and Thummim giâ—eth counseile but by his incense and sacrifice obteineth good successe for all our counseiles In a word If Moses rodd be requisite to sting and devoure the wicked Aaron's is also to revive the good and to make tâ—em to fructifie If Mose's hand want with the sword to make us a way Aaron's hand wants too with the key to give us an entrance And thus much will I say for Aaron for the Divell hath now left to dispute about Mose's bodie and bendeth all against him that the very first note of difference in all the Bible to know God 's people by is that as Cain and his race begoon at the City-waâ—ls first and let Religion as it might come after
1. To come when they be called and this was denied in the XVI Chapter following Ver. 12. by Core Dathan and their crew Moses sounded his trumpet sent to call them they answer flatly and that not once but once and again Non veniemus they would not come not once stirre for him or his trumpet they A plain contradiction indeed neither is there in all that Chapter any contradiction veri nominis true and properly so to be called but onely that You know what became of them they went quick to hell for it and wo be to them Iude 11. even under the Gospell saith Saint Iude that perish in the same contradiction the contradiction of Core The second duty is To be called yer they come this likewise denied 2. To be calleù yer they come even Moses himselfe that they in his place may not think strange of it in the XX. Chapter of this very book Water waxing scant a company of them grew mutinous and in tumultuous manner without any sound of the trumpet assembled of themselves But these are branded too the water they got is called the water of Meriba Cap. 10.13 and what followed you know None of them that drunk of it came into the Land of Promise GOD swore they should not enter into His rest Now as both these are bad so of the twaine this latter is the worse Called and came not Came uncalled The former that came not being called do but sit still as if they were somwhat thick of hearing But these latter that come being not called either they make themselves a trumpet without ever a Fac tibi Or els they offer to wring Moses's trumpet out of his hands and take it into their owne Take heed of this latter it is said there to be adversus Mosen even against Moses himselfe It is the very next forerunner to it it pricks fast upon it For they that meet against Moses's will when they have once throughly learned that lesson will quickly perhaps grow capable of another even to meet against Moses himselfe as these did Acts 19.40 Periclitamur argui seditionis saith the Town-Clark We have done more then we can well answer We may be indicted of treason for this daye 's worke for comming together without a trumpet and yet it was for Diana that is for a matter of Religion You see then whose the Right is and what the duties be to it and in whose stepps they tread that deny them Sure they have been baptized or made to drink of the same water the water of Meriba that ever shall offer to do the like to draw together without Moses's Call And now to our Saviour CHRIST 's question In the Law how is it written How reade you Our answer is There it is thus written and thus we read That Moses hath the Right of the trumpets that they to go ever with him and his successors and that to them belongeth the power of calling the publique Assemblies Agreeable to the Law of Nature This is the Lâ—w of GOD and that 〈◊〉 jâ—diciall Law peculiar to that people alone â—ot agreeable to the Law of Naturâ— and Nationâ— â—wo Lawes of force through the whole world For even in the little Empire oâ— the â—ody naturall Principium motus the 〈◊〉 of all motion is in and from the head There all the knots or as they call â—hem all thâ— â—onjugations of fine 〈◊〉 â—â—ve their head by which all the body is moved And as the Law of Nature To the Law of Nations by secret instinct by the light of the Creation annexeth the organ to the chiefest part even so doth the Law of Nations by the light of Reason to the cheefest Person And both fall just with the Law heere written where by Erunt Tibi the same â—rgan and power is committed to Moses the principall Person in that Common 〈◊〉 The Law of Nations in this point both before the Law written and since where the Law written was not knowne might easily appeare if time would 〈…〉 their generall order for conventions so to be called and in their generall 〈◊〉 to all conventicles called otherwise 〈◊〉 the Heathen lawes made all such Assemblies unlawfull which the highest aâ—thority did not cause to meet yea though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Solon's Lawes yea though sub praetextu Religionis say the Romane Lawes Neither did the Christian Emperors thinke good to abate any thing of that Right Nay they took more straight order For besides the exiling of the person which was the Law before they proscribed the place where under pretence of Religion any such meetings should be But I let them passe and stand onely on the written Law the Law of GOD. We have Law then for us That Moses is ever to call the Congregation But though we have Law Mos vincit Legem Custome over-ruleth Law And the Custome or practise may go another way and it is practise that ever best bewrayeth a Power How then hath the practise gone It is a necessarie question this and pertinent to the Text it selfe For there is a Power granted and in vaine is that Power that never commeth into act Came then this Power into act It is a Power to call the Congregation together Were the Congregations called together by it A grant there is That Erunt Tibi So it should be Did it take place was it so Erantne illi Had he it Did he enjoy it Let us looke into that another while what became of this Grant what place it tooke The practise or use of this Power among the Iewes Deut. 4.32 And we shall not offend Moses in so doing It is his advice and desire both that we should enquire into the daies past that were before us and aske even from one end of heaven to the other to see how matters have been caried So that as our SAVIOVR CHRIST sendeth us to the Law by His In Lege quid scriptum est so doth Moses direct us to the vse and practise by his Interroga de diebus antiquis I do aske then These trumpets heere given this power to call together the Congregation how hath it beene used Hath the Congregation been called accordingly in this and no other manner by this and no other Power It hath as shall appeare and I will deale with no Assemblies but onely for matters of Religion By Moses Of Moses first there is no question It is yeelded that he called them and dismissed them Iosua Ios. 1.17 And even so did Iosua after him no lesse then he and they obeyed him in that Power no lesse then Moses And as for that which is objected concerning Moses that he for a time dealt in matters of the Priest's Office it hath no colour in Iosua and those that succeeded him The Covenant and the renewing of the Covenant are matters meerely spirituall yet in that case did Iosua Iosua not Eleazar assemble all the
Plague heere as appeareth by the XXVIII Verse 1 Fornication the Verse next before came for the sinne of Peor that is for fornication as you may read And not every Fornication but fornication past shame as was that Zamri there with a daughter of Moab Num. 25.1 And indeed if we marke it well it fitts well For that kinde of sinne fornication doth end in Vlcers and sores and those as infectious as the Plague it selfe A proper punishment such sore for such evill Secondly 2 Pride David's plague of seventy thousand which we mention in our Prayer that came for Pride plainly 1. Chro. 21.14 His heart was lifted up to number the People And that seemes somewhat kindly too and to agree with this disease That pride which swells it selfe should end in a tumor or swelling as for the most part this disease doth Thirdly 3 Baptisme Esai 37.36 Zenacherib's plague it is plaine came from Rabshakeh's blasphemie Blasphemie hable to infect the aire it was so foule In which regard Aaron's act might be justified in putting odours into his Censer Numb 16· 46. to purifie the Aire from such corruption And last the Apostle setts downe the Cause of the plague at Corinth 4 Neglect of the Sacrament 1. Cor. 11.30 For this Cause saith he that is for neglect of the Sacrament Either in not caring to come to it or in comming to it we care not how For this cause is there a mortalitie among you and many are sicke and many are weake and many are fallen asleepe And this is no new thing Exo. 4.24 Moses himselfe his neglect of the Sacrament made him be striken of GOD that it was like to have cost him his life And he saith plainly to Pharao If they neglected their sacrifice GOD would fall upon them with the Pestilence Exo. 5 3. which appeaâ—eth by this that the Sacrament of the passeover and the bloud of it was the meanes to save them from the plague of the destroying Angel in Egypt A little now of the Phrase The phrase for sinne Theiâ— inventions that their sinnes are heere called by the name of their inventions And so sure the yare as no waies taught us by GOD but of our owne imagining or finding out For indeed our inventions are the cause of all sins And if we look wel into it we shal find our inventions are so By GOD'S injunction we should all live his injunction is In matters of Râ—ligion Deut. 12.8 You shall not do every man what seems good in his own eyes or finds out in his own braines but whatsoever I commaund you that only shall you do But we setting light by that charge of his out of the old disease of our Father Adam Eritis sicut Dij scientes bonum malum thinke it a goodly matter to be wittie and to find out things our selves to make to our selves to be Authors and inventoâ—s of somewhat that so we may seem to be as wise as GOD if not wisâ—r and to know what is for our turnes as well as he if not better It was Saul's fault GOD bad destroy Amalâ—k all and he would invent a better way to save some forsooth for sacrifice which GOD could not thinke oâ— And it was Saint Peter's fault when he perswaded CHRIST from His passion 〈…〉 and found out a better way as he thought then Christ could devise This is the proud invention which will not be kept in but makes men even not to forbeare in things perteining to God's worship but there to be still devising new tricks opinions and fashions fresh and newly taken up which their Fathers never knew of And this is that which makes men 〈…〉 17. that have itching eares to heape to themselves Teachers according to their owne lusts 〈…〉 3. which may fill their heads full with new inventions 〈…〉 And this is that that even out of Religion in the common life spoiles all The wanton invention in finding out new meats in diet in inventing new fashions in apparel which men so dote on as the Psalme saith at the 39 th Verse as they even goe a whoring with them with their owne inventions and care not what they spend on them And know no end of them but as fast as they are weary of one a new invention is found out which whatsoever it cost how much soever it take from our Almes or good deeds must be had till all come to nought That the Psalmist hath chosen a very fit word that for our inventions the plague breakes in among us for them as for the primarie or first moving cause of all Indeed for them as much and more then for any thing els We see them 1 First that a Cause there is 2 That that cause is not only naturall but that God Himselfe hath a hand in it 3 God as being provoked to anger 4 To anger for our sinnes in generall and for what sinns in speciall For our sinns proceeding from nothing but our inventions Which cause if it continue and yet we turne not to the Lord as Amos the 4. then will not his anger be turned away but his hand wil be stretched out still as Esai the 9. And no way to avoyd the one but by appeasing the other 〈…〉 Cure For the cure now One contrarie is ever cured by another If then it be anger which is the cause in God anger would be appeased If it be Inventions which is the cause in us of the anger of God they would be punished and removed That so the Cause being taken away the effect may cease Take away our inventions Gods anger will cease Take away God's anger the plague will cease Two Readings we said ther were 1 Phinees prayed or 2 Phinees executed judgement Palal the Hebrew word will beare both And both are good And so we will take them both in 〈…〉 Prayer is good against the plague as appeareth Not onely in this plague in the Text 〈…〉 25.6 〈◊〉 24.17 wherein all the Congregation â— were weeping and praying before the dore of the Tabernacle But in King b David's plague also where we see what his prayer was and the very words of it And in c Esai 38.3 Ezekia's plague who turned his face to the wall and prayâ—d unto GOD and his prayer is set downe GOD heard his prayer and healed him And for a generall rule d 1. King 8.37.38.39 If there be in the Land any pestilent disease Whatsoever plague whatsoever sicknesse it be the prayer and supplication in the Temple made by the people every man knowing the plague of his own heart God in heaven will heare it and remove his hand from afflicting them any further And it standeth with good reason For as the Aire is infected with noisome sents or smellâ— so the infection is removed by sweet odours or incense which Aaron did in the Plague put sweet odours in his Censer