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
likewise Luc. 2.13 4. And lastly for our comfort thus That henceforth even such shall our graves be if we be so happy as to have our parts in the first resurrection Revel 20.6 which is of the soule from sinne We shall goe to our graves in white in the comfort and colour of hope lie between two Angells there they guard our bodies dead and presâ—â—t them alive againe at the resurrection 1. Yet before we leave them to learne somewhat of the Angells specially of the Angel that sate at the feete That betweene them there was no striving for places He that sate at the feete as well content with his place as he that at the head We to be so by their example For with us both the Angels would have beene at the head never a one at the feete with us none would be at the feete by his good will Head Angels all 2. Againe from them both That inasmuch as the head ever stands for the beginning and the feete for the end that we be carefull that our beginnings onely be not glorious O an Angel at the head in any wise but that we looke to the feet there be mother there too Ne turpiter atrum Desinâ—t that it end not in a blacke Angel that began in a white And this for the Angel's appearing VER 13. And they said to her Woman why weepest thou She said to them They have taken away my Lord and I know not where they have laid Him 〈…〉 Now to their speech It was not a dumbe shew this a bare apparition and so vanished away It was visio vex a vocall vision Heer is a dialogue too The Angels speake to her And they aske her Quid ploras Why she wept what cause she had to weepe They meane she had none as indeed no more she had All was in error piae lachryniae 〈…〉 〈◊〉 teares of griefe but false griefe imagining that to be that was not Him to be dead that was alive She weepes because she found the grave empty which God forbid she should have found full for then CHRIST must have beene dead still and so no Resurrection And this case of Mary Magdalen is our case oftentimes In the error of our conceit to weepe where we haue no cause to ioy where we have as little Where we should where we haue cause to ioy we weepe and where to weepe we ioy Our ploras hath never a quid False ioyes and false sorrowes false hopes and false feares this life of ours is full of God helpe us Now because she erred they aske her the cause that she alledging it they may take it away and shew it to be no cause As the elench à non causâ pro causâ makes foule rule among us beguiles us all our life long 〈◊〉 answer Will ye heare her answer to Why weepe you Why sustulerunt that was the cause Her Lord was gone was taken away And a good cause it had beene if it had beene true Any have cause to grieve that have lost lost a good Lord so good and gracious a Lord as He had beene to her But that is not all a worse matter a greater griefe then that When one dieth we reckon him taken away that is one kind of taking away But his dead body is left so all is not taken from us That was not her case For in saying her Lord she means not Her Lord alive that is not it she meanes not they had slaine Him they had taken away his life she had wept her fill for that already But her Lord that is his dead body For though His life was gone yet His body was left And that was all she now had lest of Him that she cals Her Lord and that they had taken away from her too A poore one it was yet some comfort it was to her to have even that left her 〈…〉 to visite to annoint to doe other offices of love even to that Etiam viso cadavere recalescit amor at the sight even of that will love revive it will fetch life of love againe But now heer is her case that is gone and all and nothing but an empty grave now left to stand by That S. Augustine saith well sublatus de monumento grieved her more then occisus in ligno for then something yet was left now nothing at all Right sustulerunt taken away quite and cleane And thirdly her nescio vbi For though He be taken away it is some comfort yet if we know where to fetch Him againe But heer He is gone without all hope of recovery or getting againe For they but she knew not who had carryed Him she knew not whither laide Him she knew not where there to do to Him she knew not what So that now she knew not whether to goe to finde any comfort It was nescio ubi with her right Put all these together His life taken away His body taken away and carryed no man knowes whether and doe they aske why she wept or can any blame her for it 〈…〉 The truth is none had taken away Her Lord for all this for all this while Her Lord was well was as she would have had Him alive and safe He went away of 〈…〉 him thence What of that Non câ—edens 〈◊〉 credidit sâ—blatâ—m for want of beleefe He was risen she beleeved He was carryed away She 〈…〉 theâ—e was on 〈◊〉 in her love but there was love in her errour 〈…〉 〈…〉 leave to lay ou◠〈…〉 aâ—guments of her love Yet her love ouâ— of this verse to make up eight towards the making up of her 〈◊〉 The very 〈…〉 gives Him of Dominum 〈◊〉 is one My Lord that she give◠〈◊〉 that terme For it shewes her love and respect was no whit abated by 〈…〉 of His death It was a most opprobrious ignominious shamefull death 〈…〉 â—uch as in the eyes of the world any would have beene ashamed to own 〈…〉 say 〈◊〉 Him Meum but any would have beene afraid to honour him with thâ—◠〈◊〉 to style Him Dominum She was neither Meum for herâ— Dominum meum for her Lord she acknowledgeth Him is neither ashamed nor afraid to continue that 〈…〉 scaâ—â—alo non 〈…〉 Another which I â—ake to be farâ— beyond this That she having looked into the grave a little before and seene never an Angel there and of a sudden looking in now and seeing two a sight able to have amazed any any but her It mooves not her at all The suddennesse the strangenesse the gloriousnesse of the sight yea even of Angels moove her not at all She seemes to have no sense of it and so to be in a kind of extasie all the while Domine propter te est extra se saith Bernard Amor extasin patiens And thirdly as that strange sight affected her not a whit so neither did their comfortable speech worke with her at all Comfortable I call it for they that
Chaldees over them worse then the consuming was their insulting upon them This worse then all the rest Thankes be to GOD so did not ours They had no cause to triumph over us we over them rather Non sumus consumpti Non nos at illi Will ye observe that We were not but our enemies were consumed themselves Prov. 12.10 Et viscera impiorum crudelia the cruell bowells of those wicked men consumed and that with fire and that before and in the sight of the verie place to which they had vowed destruction and in which the destruction of us all That the saying of the Prophet might be taken up over them Vae qui consumis Esay 33.1 Nonne consumeris ipse You that will needs be a consuming shall not you your selves be so served In the pitt you digged in the nett you spredd in the element you made choise of Psal 9.15 Act. 13.41 your owne bowells burned Behold ye Despisers and tremble and feare your mischiefe is turned upon your owne heads and your consumption lights upon your own bowells This then doubles the point that not only we were not but that they our consumers were 3. Yea I add for a full triplicitie in this point even that we were cured of our consumption sleeping for so we were and never dream'd of any danger till we had scaped it This also is a maine difference and encreaseth our Non sumus a great deale above theirs For as that the miserie of all miseries when a man is and yet knoweth not himselfe to be miserable So say I that the deliverie of all deliveries when we know not our perill till we be past it And that was our case Much trouble of feare and care much anguish of spirit is saved by it which the poore Iewes were even worne spent and consumed withall and which Ieremie GOD wott was in a long time We not a moment Psal. 30.3 But without heavinesse for a night we had joy in the morning Sure if this be a benefit So they cried unto the LORD and He delivered them out of their distresse what call ye then this Psal. 107.6 They never cryed unto the LORD yet He delivered them out of their distresse Then put these together 1 We were not consumed at all 2 There should have been fire there was not so much as smoke 3 All should have gone not a man that perished 4 All should have perished and perished utterly not a haire of any of their heads fell to the ground 5 We were not consumed at all our consumers were consumed 6 And we without any care taken were rid of our consumption We were not our enemies were We without consuming our selves with thought and anxietie of mind delivered from our danger before ever we knew it And remember withall not Non taliter fecit omni populo Psal. 147. but Non taliter fecit populo suo He did not deale so not with his owne people as He did with us II. The Cause The effect we have we were not what was it that we were not First an It there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Quia it had that is a cause 1. It was God certainly It was not forte fortunà by hap hazard No it was no casualtie this fire no more was the saving us from it neither casuall Esa. 65.11 but causall both We will not then with those in Esai libare fortunae no healths to fortune but seeke out this It even the cause that wrought it In Philosophie they count him a happie man that can find the cause But sure in Divinitie miserable and unhappie we if we find it not but with swine feed and fill our selves with the Acornes and never once looke up to the tree whence they came A dangerous errour no lesse then the danger it selfe 2. Our next caution must be to take heed of Non causa pro causâ Where let me tell you this There is a disease under the sunne and it is one of ours as to put all faults from our selves to others so good deeds as neer as we can to pluck all to our selves from others Others I say not onely men but even GOD himselfe And that two wayes 1 If any good be done it was our owne arme or our owne head did it somthing in us GOD is left out But if it be too evident He had a hand in it then it was GOD 2 but not His mercie not of himselfe but something from us there was that moved him to do it So either somthing in us or something from us whereof the one is against It was GOD the other against It was his mercie not GOD or not GOD 's mercie but we or somwhat of ours Ever our manner is never to seeke further then ourselves there we would faine find it And there if we can find any colour of a cause in any wisdome or foresight of our owne it is as a mist or cloud to take GOD out of our fights the first originall true cause the causa causarum of all such miraculous divine preservations as this was And yet secondarie causes there be I know And even in this man may seeme to have a part It was the letter that was sent it was the King's divination which I reckon the highest cause upon earth This it was and that it was But GOD it was I am sure above both He that did infatuate him that sent the letter that made them false among themselves false to their oath false to their ghostly father false to their maker And GOD it was that inspired that divination into His Majestie Logique or Grammar could not reveale it GOD onely could could and did direct to that most true but withall most strange interpretation Let God then have that is His Psal. 115.1 Non nobis Domine non nobis sed Nomini tuo da gloriam Not unto us LORD not unto us 2. It was God's Mercie but to thy Name be the glorie of it given God it was but what in God For we see it is not enough to ascribe it to Him but for some reason we must go yet further God may do it and be bound to doe it and did us wrong if He do it not What then in God 1. His power may seeme to claime the chiefe place in a deliverance But power and wisdome and other six that is all the rest of the divine Attributes be but Communiter ad duo as the Schoolemen terme them No prime causes themselves but attendants onely and set on worke by the two Master-Attributes 1 Iustice or 2 Mercie So that Iustice it was or Mercie it was Mercie it was saith Ieremie and so may we all in and by his mouth that streight upon it pronounced Misericordia Domini super omnia opera Ejus For if it had not been that Mercie Psal. 145.9 nay if as Saint Iames saith it had not been Misericordia superexaltat
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
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