congregation and behold the Plague was begun among the people and he put on incēse and made an attonement for the people To demonstrate the Efficacy of the foresaid Remedy it is further related 1. How it was used 2. How in the use of it it proved The Manner of using it is 1. Generally propounded And Aaron tooke as Moses commanded 2. Particularly exemplified In the particular exemplification are expressed 1. The speed made and ranne into the midst of the congregation 2. The reason ratified and behold the Plague was begun among the people 3. The meanes used and he put on incense 4. The thing effected and made an attonement for the people Verse 48. And he stood betweene the dead and the living and the Plague was stayed 5. The Manner of doing it And he stood betweene the dead and the living The proofe of the efficacy of the foresaid remedy in the use thereof is manifested by the Effect following thereon And the Plague was stayed The determinate expression of the judgement is Verse 49. Now they that died in the Plague were foureteene thousand and seven hundred beside them that died about the matter of Korah 1. Manifested by the number of those that died of the Plague 14700. 2. Aggravated by relation to a former judgement beside them that died which is described by one of the principall Persons that pulled that judgement on their owne and on the peoples pates about the matter of Korah §. 2. Of the exposition and observations of NVMB. 16. 44. NVMB. 16. 44. And the Lord spake unto Moses saying THis first particle AND being a copulative knitteth this upon the former History as a consequence justly following thereon Now in the former History the Sinne of the people is laid downe For after that the Lord had manifested his fierce wrath against Korah Dathan and Abiram with those that tooke part with them by causing the earth to swallow up some of them alive and by sending forth a fire to consume other of them the people that saw these fearefull spectacles of Gods vengeance were so farre from feare and trembling as most audaciously and presumptuously they murmured and gathered themselves together against Moses and Aaron as the other who were before destroyed had done Hereby the Lord was provoked to adde to the former judgements the Plague here noted in my text So as they added sinne to sinne and the Lord added Sequentium accessione ad majorem se contemptum peccatum extollit Chrys Hom. 22. ad Pop. judgement to judgement For their sinne therefore the Lord plagued them For by the multiplication of sinne they grew into a greater contempt then before The title here given to God and translated the LORD is Gods proper name a See the Churches Conquest on Exo. 17. 15. §. 72. Iehovah Gods speaking here mentioned implieth an extraordinary manifestation of his mind and that so evidently as a man doth when he speaketh to another and thereby declareth his meaning The Person to whom he spake was b See the Churches Conquest on Exo. 17. 9. §. 9. Moses even he who was made both a Prince and Prophet to that people Three especiall observations are here most remarkeable I. Iudgements are consequents of sinne The inference of this Plague upon the peoples sinne gives evidence hereto II. God foretels what he intends against sinners For Gods speaking here mentioned was a foretelling of that he intended against the rebellious Israelites III. God reveales his mind to his Ministers Moses to whom God here speakes was his Minister His Minister to governe and to instruct his people §. 3. Of judgements as consequents of sinne I. * See §. 2. Malorum in corpore causa est animae nequitia Chrys ad Pop. Hom 46. IVdgements are consequents of sinne Take a view of the judgements recorded in Scripture and you may easily find sinne to be the cause of all The first that ever was inflicted on a creature was a 2 Pet. 2. 4. the casting downe of Angels into hell But these are expresly said to be Angels that sinned b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The next was on the Serpent to whom the Lord thus said c Gen. 3. 14. Because thou hast done this thou art cursed In like manner to Adam d 17. Because thou hast eaten c. Cursed c. Thus e 6. 5. the generall deluge of the world the f 18. 20. burning of Sodom and Gomorrah the g Exo. 3. 9. 56. plagues of Egypt h Heb. 3. 17. the judgements in the wildernesse i Iudg 2. 20. in the time of the Iudges and afterwards were all for sinne But not to insist on more particulars in a case so cleare the Wiseman expresly saith k Pro 13. 6. The kinde of Iobs afflictiōs wickednesse overthroweth the sinner He that acknowledgeth this commendeth the justice of God Ob. Sore judgements fell upon Iob yet were they not consequents of sinne Answ 1. Surely Iob was not free from all sinne l 1 King 8. 46. Sancti in medio tribulationis peccata sua consitebantur pro quibus se aigne justè humiliari noverant Aug. Epist 122 ad Victor de afflict piorum For there is no man that sinneth not Before sinne seazed on man he was free from all judgement and as free shall he be when againe he shal be without sinne Therefore Saints in their afflictions have confessed their sinnes for which they knew they were deservedly and justly humbled 2. Distinction must be made betwixt judgements Some are m 1 Pet. 1. 7. Iam. 1. 3. See §. 49. for evidence proofe and exercise of such graces as God hath endued men withall Others are for punishments of sinne and they either n 2 Chro. 33. 12 to bring a sinner to repentance or o Iud. Vers 7. to make him an example of just vengeance The judgements which befell Iob were of the first kinde The judgements intended in the point in hand are of the latter kinde The direct contrariety that is betwixt sinne and Gods purity on the one side and Gods holy jealousie and perfect Why judgements follow sinne hatred of sinne his impartiall justice his truth in executing what he threatneth his care to keepe others from being insected his wisdome in stopping the mouth of such as are punished and the many ill consequences that might follow upon sinnes impunity on the other side as they hold judgements from such as by their impenitency pull them not upon their owne pates so they hasten judgements on notorious sinners §. 4. Of the sinnes that cause judgement 1. p Ios 7. 13. THE charge which God gave to Ioshua when he Search cut cause of judgement and the men of Israel with him fled before the men of Ai to search out and take away from among them the accursed thing affordeth a direction very pertinent to the point in hand which is when we see any judgement
about the matter I will not strike many blowes I will quickly with a blow dispatch him Some English Translators expound the word in the text quickly Here have we a mixture of Mercy Iustice Mercy in seeking to preserve some Iustice in resolving to destroy others The former is expressed in an admonition The latter in a resolution The admonition intimates 1. Gods mind that he would not have them perish 2. Mans endeavour Here is noted 1. Their action Get ye up 2. The company From this Congregation The resolution expresseth 1. The Author of the judgement 2. The Kinde of the judgement The Author is the Lord. I will saith God The Kind of judgement setteth out 1. The Matter intended consume them 2. The Manner of doing it at once The Connexion of the Resolution with the Admonition THAT I may or AND I will implieth Gods unwillingnesse to plague the righteous with the unrighteous Seven principall Doctrines are here commended to our due consideration I. God is not willing that the righteous should perish with the unrighteous For he giveth advice to such as were righteous to escape when he thinks of destroying the unrighteous II. They that would avoid the judgement that fals on the wicked must avoid communion with them The action here enjoyned get you up intends as much III. Multitudes conspiring in evill must be left The word congregation from which they must goe implies thus much IIII. Mixture of the godly with the wicked is a stay of judgement For by saying Get yee up AND I will or THAT I may consume them he intimates that he would not consume the one till the other were gone V. The Lord revengeth the rebellious For he it is that saith I will consume VI. Stubbornenesse after some stroaks causeth utter destruction Sroake upon stroake had beene stroken before for the earth had swallowed up some and fire had devoured others yet they persisted in their rebellion therefore now saith God I will consume them VII Suddennesse adds much to the severity of a judgement For God intending severity threatneth to do what he intends at once §. 12. Of the godlies exemption from the ungodlies destruction I. * See §. 11. GOD is not willing that the righteous perish with the unrighteous S t. Peter gives three of the most famous instances that have bene hereof since the beginning of a 2 Pet. 2. 4 c. the world One is of the Angels when they that fell were cast into hell the other were reserved in heaven Another is of the old world when it was drowned Noah and his family was preserved in the arke A third is of Sodom and Gomorrah when they were destroyed with fire and brimstone Lot and his two daughters were kept alive Thence the Apostle inferres this conclusion very pertinent to our purpose b 2 Pet. 2 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of judgement to be punished c Ezek. 9. 4 6. The marke which God caused to be set on the forehead of such as cried for all the abominations that were done and this charge given thereupon come not neare any man upon whom is the marke shewes his mind to wards such as keepe themselves free from sinnes which cause vengeance So also such exhortations as this come out of her my people that ye receive not of her plagues Rev. 18. 4. Hereby God giveth evidence that d Pro. 15. 3. The eyes of the Lord are in every place beholding the evill and the good that he can distinguish betwixt such as differ that he can deale with men as they deale with him that e Psal 18. 26. with the pure he will show himselfe pure and with the froward he will shew himselfe froward and that it is not in vaine to feare him and to keepe our selves unspotted from the world §. 13. Of the cases wherein Saints have their share in publique judgements Ob. TRue may some say if this were universally and infallibly true that no righteous man did at any time perish with the unrighteous But experience affoords evidence Servi Dei sanct dupliciter mala temporalia patiuntur quia ab ipsis impij◠cum ipsis patiununtur Aug. Epist 122. ad Victor to the contrary For in all publique judgements we see the righteous involved with the wicked They may suffer temporall evils two wayes by the wicked and with the wicked Answ If the extent of Gods deliverance be rightly conceived it wil be found to be universally and infallibly true that God delivereth the righteous from the judgement of the wicked It doth indeed oft fall out that righteous men have a share in some externall judgements which the wicked pull upon themselves and that 1. When they make themselves accessarie to those common sinnes that cause judgement As f Numb 20. 12 Propeccatis ecrum Deus slagel lat etiam ipses sanctos suos Aug. loc citat Moses and Aaron became incredulous in the wildernesse as well as the other Iewes whose carkasses fell therein 2. When the wise Lord knoweth that greater evils would befall them if they should then escape Thus when the time was come that God had determined to heape judgement upon judgement till at length the land of Iudah should be made desolate in the beginning of those dayes was g 2 King 23. 29 Iosiah that good King Iosiah slaine with the sword of the enemie Yet because he lived not to see the miseries of succeeding times he is said h 2 King 22. 20 to be gathered into his grave in peace 3. When the just God will shew the fiercenesse of his wrath how farre the wicked have provoked him to aggravate the judgement he taketh away the righteous therewith who are as chariots and horsmen while they remaine Thus was good i 1 Sam. 31. 2. Ionathan taken away who if he had lived might have beene a meanes of preserving the house of Saul from utter ruine though David had beene King The death of righteous Ionathan much aggravated the sinne of Saul and the judgement that followed thereupon 4. When the Lord to whom vengeance belongeth will give the wicked an occasion to expect sure and sore vengeance then he maketh his Saints a signe and an example unto them Thus k 1 King 13. 24. he caused a Lion to slay the man of God that was seduced by a lying Prophet to transgresse the word of God In this case saith the Apostle l 1 Pet. 4. 17. Iudgement must begin at the house of God And if it first begin at us what shal be the end of them that obey not the Gospell of God §. 14. Of sundry wayes of exempting Saints from judgements YET hath God his wayes and meanes to deliver the righteous in the forementioned cases and all other cases whatsoever As 1. By visible preservations of them from externall judgements as m Ier. 39. 17.
appointed But when the wrath of the Lord was pacified the plague was stayed c Exo 8. 12 13. 30 31. 9. 33. 10. 18 19. Did he not remove the plagues from Egypt so soone as Moses prayed unto him This power of the Lord over plagues and diseases was visibly manifested in the Sonne of God while he lived on earth For he spake the word and they went away which the Centurion well observing said to Christ d Mat. 8. 8 Speake the word onely and my servant shal be healed The Lord as he is the Creatour so the Governour of all things nothing can be without him nothing can abide longer then he will He calls he sends he bids come he bids go away answerably they come they go e Psal 105. 28. They rebell not against his word As ye desire to have this plague that burneth so fiercely among us and destroyeth so many to be stayed use the only remedy that is of power to that purpose Call upon God to stay it The plague it selfe is like a fierce mad mastivedog that will not cease to bite if he be loose The Lord of plagues must chaine him up Yea it is like ravenous lions that are ready to teare in peeces and devoure all they can catch The Lord onely can stop the mouth of this lion as f Dan. 6. 22. he stopped the mouthes of the lions among whom Daniel was cast All antidotes all preservatives all manner of outward meanes are nothing without the Lord. He can preserve whom he will while the plague rageth most He can stay it as speedily as suddenly as thorowly as he please Call therefore upon him turne unto him trust on him and doubt not but that our God that hath such power over plagues will in his good time when his worke is accomplished upon this Citie and upon this Land stay this plague This is a point of much comfort to such as have assurance of Gods fatherly love to them that their Father hath an absolute power over plagues §. 69. Of the meaning of the 49 Verse NVMB. 16. 49. Now they that died in the plague were foureteene thousand and seven hundred beside them that died about the matter of Korah THe severity of Gods stroake by the fore-mentioned plague is here set downe and that by the expresse number of them that were destroyed by that pestilence The particle translated IN * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plague among other significations oft setteth out the instrumentall cause whereby a thing is effected as where the Lord saith to the Iewes that were in Egypt I will punish them a Ier. 44. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY the sword BY the famine and BY the pestilence Others therefore thus translate this text Of the plague that is by it The plague was the instrumentall cause of their death Circumstances shew that this plague from the first beginning to the end of it continued not a whole day For so soone as the people gathered themselves together against Moses and Aaron the Lord threatned to consume them Then instantly Moses and Aaron fell on their faces and Moses then discerned that the plague was begun which so soone as hee espied he bad Aaron quickely offer up incense Aaron accordingly ranne for incense brought it offered it up and the plague was stayed These circumstances duely weighed who can imagine that there was more then a day from the beginning to the end of this plague so as in the space of a few houres foureteene thousand and seven hundred died together of a plague O terrible stroake To aggravate the terrour hereof mention is made of another fearefull judgement which fell upon that people not long before thus inferred Beside them that died about the matter of Korah What this matter was the former part of this chapter expresly recordeth It was a conspiracy of Korah here mentioned with Dathan and Abiram against Moses the chiefe Prince and Aaron the chiefe Priest appointed by God over the children of Israel b Exo. 6. 18. This Korah was cosen german to Aaron for they were brothers children He therefore being of an ambitious spirit scorned that his kinseman should bee so farre preferred before him as to bee High-Priest Thereupon hee gathers many of the Princes together to take part with him supposing by strong hand to wrest from Aaron the dignity of Priest-hood which the Lord had conferred upon them Dathan and Abiram were of another Tribe the tribe of Reuben These as is probable had another aime and that at the chiefe civill government wherein God had set Moses Reuben being the eldest sonne of Israel these two brothers were d Pronepotes Numb 26. 5. under nephewes to Reuben three generations from him and imagined that they comming from the eldest sonne should be the chiefe overall Thus having no regard to the choice which God had made of Moses and Aaron they would thrust themselves into places of eminency The Lord was so highly displeased hereat as he destroyed them and such as tooke part with them with two fearefull judgements The earth suddenly opened and swallowed up some of them alive and fire suddenly flamed out upon others and destroyed them e Numb 16. 35. Two hundred and fifty are expresly noted to be consumed by the fire How many were swallowed up by the earth is not expressed but it may be conjectured that they were a great multitude This was the matter of Korah here mentioned Korah was the Ring-leader of all For f Numb 16. 1. he is the first mentioned in the conspiracy g 5. He impudently gathered an head against Moses and Aaron while h 12. Dathan and Abiram abode in their tents i Numb 26. 9. It is said of Dathan and Abiram that they strove against Moses and Aaron in the conspiracy of Korah So as the conspiracy was Korahs especially He was the chiefe conspirator The matter therefore here intended compriseth under it both the earths swallowing up of some and the fires consuming of others The people that by the earths opening and fires breaking out perished are said to die in the matter of Korah because his ambition being the first motive of that rebellion he was a cause of their sinne and so of their judgement Thus their death is imputed to him They died in his businesse about his matter The Summe of this verse is A declaration of the severity of Gods indignation which is 1. Propounded in the number of those that died of this plague 14700. 2. Aggravated by other fearefull judgements executed the day before Besides those that died about the matter of Korah Here have we 1. A generall intimation of the judgements Besides those that died 2. A manifestation of the originall cause of all The matter of Korah The first point sheweth that I. A plague can quickly destroy a multitude The aggravation pointeth at other judgements that were the day before inflicted on the people and giveth
judgements 13 § 11. Of the meaning and doctrines of the first part of the 45. Verse of Numb 16. 14 § 12. Of the godlies exemption from the ungodlies destruction 17 § 13. Of the cases wherein Saints have their share in publike judgements 18 § 14. Of the sundry wayes of exempting Saints from judgements 19 § 15. Of Gods care of Saints mixed with the wicked 20 § 16. Of believers dying of the plague 21 § 17. Of avoiding communion with the wicked for avoiding their judgements 23 § 18. Of flying in time of plague 24 § 19. Of leaving multitudes in evill 25 § 20. Of the stay of judgement by reason of the godly mixed with the wicked 26 § 21. Of Gods revenging therebellious 28 § 22. Of the utter destruction which stubbornenesse brings to men 29 § 23. Of sudden judgements 30 § 24. Of the exposition and observations of the last part of the 45. Verse 32 § 25. Of the sense and notes of the former part of Verse 46. 34 § 26. Of respect to ones calling 40 § 27. Of using warrantable meanes to pacifie Gods wrath 41 § 28. Of sacrificing humane bloud to pacifie God 42 § 29. Of popish toyes to pacifie God 44 § 30. Of performing things warrantable with due circumstances 45 § 31. Of shewing mercy to such as wrong us 47 § 32. Of speedy pacifying Gods wrath 49 § 33. Of attonement with God after his wrath hath beene kindled 53 § 34. Of Gods peculiar love to man 54 § 35. Of their desperate condition who reject reconciliation 55 § 36. Of the penitents comfort in reconciliation 56 § 37. Of the resemblance betwixt prayer and incense 56 § 38. Of incense typifying Christ. 59 § 39. Of the vertue of Christs intercession to appease God 61 Of the vanity of meere creatures intercession 62 § 40. Of the scope of the last clause of the 46. Verse 65 § 41. Of the sense of these words wrath is gone out from the Lord. 66 § 42. Of anger attributed to God 67 § 43. Of the lawfulnesse of anger 69 § 44. Of the matter of mourning which the provocation of Gods wrath gives 72 § 45. Of the sinnes which most provoke Gods wrath 74 § 46. Of the causes of Gods wrath among us 79 § 47. Of the kind of plague here meant 82 § 48. Of a plague as an effect of Gods wrath 85 § 49. Of afflictions as effects of wrath or love 86 § 50. Of the duties to be done when a plague is begun 88 § 51. Of the terrour of the beginning of Gods judgements 89 § 52. Of the meaning and method of the 47. Verse 91 § 53. Of obedience to Governours directions 93 § 54. Of ordering obedience to circumstances aright 94 § 55. Of the danger of scanty obedience 96 § 56. Of due respect to every branch of that which is given us in charge 97 § 57. Of speed in relieving the distressed 98 § 58. Of the danger of delaying succour 99 § 59. Of speedy succour 99 § 60. Of the boldnesse in danger which a good warrant giveth 100 § 61. Of publike persons forbearing to visit particular persons infected with contagious diseases 103 § 62. Of substituting others in ones place in time of danger 103 § 63. Of observing Gods judgements 104 § 64. Of the sense and scope of the 48. Verse 106 § 65. Of using meanes to preserve the living 107 § 66. Of using meanes in desperate cases 109 § 67. Of the efficacy of right meanes 110 § 68. Of Gods power over plagues 112 § 69. Of the meaning of the 49. Verse 113 § 70. Of a plagues devouring 116 § 71. Of the terrour of a plague 119 § 72. Of the many meanes that God hath to destroy men 120 § 73. Of the bloud of others which principals bring upon themselves 121 A PLAISTER FOR THE PLAGVE §. 1. Of the Resolution of the whole Historie NVMB. CHAP. 16. VER 44 45 46 47 48 49. IN this history we have A Plaister for the Plague such a plaister as hath its probatum est For this plaister being applied to the plague the plague was stayed Verse 48. Verse 44. And the Lord spake unto Moses saying The parts are 1. The Cause of the Plague 2. The Cure of the Plague The cause is procuring i nflicting The procuring cause is pointed out by this copulative particle AND which pointeth at the sinne of the people set out in the 42 43. Verses The inflicting cause was the Lord. For he saith I will consume c. And of him Moses saith wrath is gone out from the Lord. For Cure of this Plague there is 1. A prediction of it spake 2. A prescription for it In the prediction is expressed 1. The Minister to whom it was foretold unto Moses 2. The Matter that was foretold Verse 45. Get you up from among this congregation In setting out the Matter there is 1. An Admonition premised 2. A Resolution intended In the Admonition are 1. The Persons Who. You. From whom From among this congregation 2. The Point Get up that I may consume them as in a moment The Resolution is of a judgement 1. Intended that I may c. 2. Aggravated by the Sorenesse Consume them Suddennesse as in a moment In the Prescription there is 1. A Remedy 2. The Efficacie thereof Verse 48. The Remedy is set out by Patterne Precept And they fell upon their faces In the Patterne we have 1. The Persons They. 2. Their practice Fell upon their faces The Precept is 1. Propounded 2. Proved to be necessary Verse 46. And Moses said unto Aaron In propounding the Precept we may observe 1. The Persons Charging Moses said Charged Vnto Aaron 2. The Prescript This declares 1. Take a censer and put fire therein from off the altar and put on incense The Meanes to be used 2. The Matter to be effected The Meanes are Instrumentall Principall The instrumentall meanes are Censer Fire The fire is amplified by the place whence it was to be taken from off the Altar The principall meanes was Incense Put on Incense The Matter to be effected is Expressed Amplified And go quickly to the congregation and make an attonement for them The Expression is this Make an attonement The Amplification sets out 1. The persons for whom the congregation 2. The Manner or time Quickly For there is wrath gone out from the Lord the Plague is begun The Proofe of the necessity of that which is thus prescribed is taken from the instant judgement which is 1. Indefinitely intimated 2. Determinately expressed Verse 49. Two things are indefinitely intimated 1. The Cause of the judgement 2. The Kinde of the judgement The Cause is wrath aggravated by the Author of it There is wrath gone out from the Lord. The Kinde is a Plague Evidenced by the beginning of it The Plague is begun Verse 47. And Aaron took as Moses commanded and ran into the midst of the
hanging over our heads or feele it fallen upon us to search narrowly and thorowly after the cause of that judgement Nothing doth usually so bring mens sinnes to mind and memory as judgements Instance the example of Iosephs brethren Nihil sic peccata in memoriam revocare consue-vit ut poena castigatio Et hoc manifestum ex fratribus Ioseph c. Chrys â—d Pop. Hom. 4. Gen. 42 21. The Prophet therefore that penned the Lamentations upon the grievous judgements that had fallen upon the Israelites giveth this advice q Lam 3. 40. Let us search and trie our wayes Vpon a like occasion which was a manifestation of Gods displeasure by visible judgements the Apostle giveth this advice r 1 Cor. 11. 31. Let a man examine himselfe If the judgements be publicke it wil be use-full in our search to proceed after this manner 1. Observe what are the most common and publike sins What sinnes especially to be thought causes of judgement of that place or people where the fire of Gods wrath appeareth These were the sinnes which God himselfe did as it were with the finger thus point out to his Prophet s Ier. 7. 17. Seest thou not what they doe in the Cities of Iudah and in the streets of Ierusalem 2. Marke how farre such sinnes are winked at and tolerated by Magistrates and Ministers For this provoketh God to take the sword into his owne hands whence proceed publique and fearefull judgements Instance t 1 Sam. 3. 13. Elies case 3. Consider how farre the contagion of those publique sinnes spreadeth it selfe For when the infection of a sinne is diffused all abroad farre and neare the Lord is forced to send some publique judgement thereby as it were with a fire to purge the aire u Dan. 9. 11. All Israel have transgressed saith Daniel therefore the curse is powred upon us 4. See how farre they that professe Religion do yeeld to the corruption of the times For these by their sinnes much incense Gods wrath because they especially cause the name of God to be blasphemed Witnesse x 2 Sam 12. 14. Rom. 2. 24. David The y Gen. 6. 2. commixtion of Sonnes of God with Daughters of men caused the Deluge 5. Especially let every one examine himselfe and search out his owne sinnes and take due notice how farre he hath followed the sway of the times and yeelded to the iniquity thereof Every one ought most to suspect himselfe and to feare lest his sins among and above others have incensed the fire of Gods wrath Every one if he take due and thorow notice of himselfe may know more evill of himselfe then he can justly suspect of others For men know their owne inward parts their very thoughts and imaginations in which respect though others commit more outward grosse enormities then themselves yet they are privy to such a sea of corruptions in themselves that they have every one cause to say z 1 Tim. 1. 15. Of sinners I am the chiefe §. 5. Of the courses to be taken when sinne is found out 2. SInnes the cause of judgement being by such searching found out we may not suffer them to remaine and continue to enflame Gods wrath but as we desire to have that fire goe out so we must pull away this fuell So long as How Gods wrath may be slaked fire hath fuell to worke on it will not go out but rather be more and more hot Now fuell is pulled away from Gods wrath 1. When the soule is prickt and pierced with sinne when godly sorrow is wrought in the heart a 2 Cor. 7. 9. such a sorrow as was wrought in the Corinthians 2. When upon that touch of heart true confession of sinne is made to God b 1 Ioh 1. 9. If we confesse our sinnes God is faithfull to forgive us our sinnes c 2 Sam 12. 13. Nathan on this ground pronounced pardon to David 3. When upon such confession the mind is otherwise disposed then it was before loathing the sinnes which before it loved as d Luk. 7. 38. she that made a towell of her haire which had before beene laid out to proclaime her lust 4. When that loathing works a true and resolved purpose never to returne to those sinnes againe As he that said e Psal 39. 1. I will take heed unto my wayes 5. When this purpose for the more sure performing of it is ratified by solemne promise vow and covenant Hereof we have a worthy patterne of the Iewes in f Neh. 9. 38. Nehemiahs time 6. When faithfull endeavour is answerable to such purposes promises vowes and covenants as he that said g Psal 56. 12. Thy vowes are upon me O Lord. As the bond of a Creditor to whom a man that meanes honestly is bound so lies on the debter that he is not quiet till it be discharged so was the vow which he had made to God upon him 7. When above all remission and reconciliation is heartily sought of God and stedfastly believed This is principally intended by the attonement hereafter to be spoken of §. 6. Of the cases wherein we must seeke to slake Gods wrath THE foresaid course for averting judgement is to be taken 1. When the fire of Gods wrath flameth about our eares and bath consumed many before our eyes as h 2 Sam. 24. 15. the Plague did in Davids time 2. When there is but a smoake which sheweth that fire is kindled though it flame not forth as when Moses heard God say i Exo. 32. 10. Let me alone that my wrath may waxe hot against them c. Threatnings of judgement are to Gods wrath as smoake is to fire Such smoake made the Ninevites repent Ion. 3. 5. 3. When we observe causes that may kindle and enflame Gods wrath to abound as all manner of notorious sinnes They were the sinnes of the people which made k Luk. 19. 41. Christ weepe over Ierusalem By them he gathered that heavy vengeance must needs fall upon her 4. Though we apparently see no flame nor smoake nor notorious cause yet when we have just cause to suspect and feare all or any of these Thus it is noted of l Iob 1. 5. Iob that when the dayes of his childrens feasting were gone about he sent and sanctified them c. For Iob said it may be that my sons have sinned c. Because he suspected that they might have provoked Gods wrath he used meanes to pacifie the same §. 7. Of putting away sinne for removing judgement THE fore-mentioned point concerning the removing of Gods judgements doth now in particular and after an especiall manner concerne us * The second of Iuly 1625 was the first day appointed for a publique fast when there died in that weeke 405 of the Plague who are even in the flame of the fire of Gods wrath and thereupon assembled together by fasting and prayer after a more then
Ministers and * Ian. 13. 1624 only one died Feb. 3 three Feb. 10. five Feb. 17. three Feb. 24. one Mar. 17. two Mar. 24. eight 1625 Mar. 31 six Apr 7. eight Apr. 14. eighteene Apr. 31. eighteene And after that it increased every weeke more and more till Aug 18. when there died in one weeke 4463 of the Plague And of all diseases 5205 in London and in the nine out parishes Luk. 21. 34. begun this judgement of the Plague by degrees that so like wise-men we might fore-see the uttermost perill and answerably prepare our selves Direction to be so watchfull over our selves so well furnished and prepared by that spirituall furniture which in the Word is prescribed unto us that no evill may suddenly surprize us nor ordinary nor extraordinary evils not death it selfe nor the last judgement Take heed saith the Iudge himselfe to your selves lest at any time your hearts be overchanged and so that day come upon you unawares §. 24. Of the exposition and observations of the last part of the 45. Verse NVMB. 16. 45. And they fell upon their faces A Remedy for the fore-mentioned calamity is here set out in the practice of Moses and Aaron For this Relative THEY hath reference to them two especially For these rebels a Vers 41 42 43 46 47. murmured and gathered themselves against these two and they two are said to come before the Tabernacle and after this these two take order for cure of this Plague b See more of these in the Churches Conquest on Exo. 17. 9 10. Moses was the supreme Governour and Prince over this people Aaron was their chiefe Priest By falling upon their faces is meant their humble and hearty prayer to God for this people c Metonymia Adjuncti vel Signi The outward gesture whereby their inward intention was set out is put for prayer It is in effect all one as if he had said They prayed But yet this Tropicall speech is not without its emphasis For it implieth 1. A reverend respect to the Divine Majesty For of old when men would testifie reverence to excellent persons at sight of them they fell on their face as d Ruth 2. 10. Ruth before Booz e 1 Sam 25. 23. Abigail before Dauid Thus did f Gen. 17. 3. 17 Abraham testifie his reverence to the All-sufficient God 2. An holy astonishment at and admiration of surpassing excellency and glory In which respect g Ezek. 1. 29. Ezekiel fell on his face 3. A feare which at the apprehension of Gods terror and our wretchednesse perplexeth the soule So * Dan. 8. 17. Daniel was afraid and fell on his face Luke 5. 8. 4. An humble mind in regard of ones selfe This h 1 Sam. 20. 41. David manifested when he fell on the ground before Ionathan And i 1 Cor. 14. 25. they that are effectually wrought upon by the Word and have the secrets of their heart made manifest in humility falling downe on their faces worship God 5. Shame and confusion of face for great provocations of Gods wrath k 1 Chr. 21. 16. This moved David when he saw the fiercenesse of Gods wrath for his great sinne to fall downe on his face before the Lord. 6. Earnest and ardent desire of obtaining what we pray for In this respect l Ios 7. 6. Ioshua and all the Elders of Israel fell to the earth upon their faces before the Arke of the Lord. 7. An agony whereinto one is cast thorow some inward trouble of soule or some outward fearefull sight In the former respect m Mat. 26. 38 39. Christ fell on his face and prayed In the latter respect n Dan 10. 9. Daniel lay on his face as in a dead sleepe Most of these may be applied to Moses and Aarons falling on their faces here in this text For o Vers 42. The glory of the Lord appeared and the wrath of the Lord was manifested and the people had committed a great sinne and a Plague was already begun therefore without all question in reverence to the Divine Majesty in admiration of his glory in some feare yet in an humble submission to God in shame of the peoples in gratitude and in earnest desire of pardon for their sinne and removall of the judgement they fell upon their faces So as this gesture implieth an extraordinary manner of prayer Sixe Obseruations hence arise whereof three concerne the action performed and three the Persons that performed it I. a See The Saints Sacrifice on Psal 116. 4. Prayer is a ready remedy for a desperate calamity Such a calamity was the peoples here And this remedy is here with approbation used II. b See The whole armour of God on Eph. 6. 18. §. 95 c. In extraordinary need extraordinary prayer must be used The sinne of the people and the threatning of God shewes the extraordinary need Their gesture in falling on their faces argues their extraordinary prayer III. c See The Churches Conquest on Exo. 17. 11. §. 29. Inward devotion of the soule must be manifested by an answerable outward disposition of body Such a disposition was this falling on their faces IIII. d See the whole armour of God on Eph. 6. 18. §. 36 c. Prayer is to be made for others in their necessities God bids these that fell on their faces get them away that they might be safe yet they for them that were in danger fell on their faces V. e Ibid §. 51. Prayer is to be made for such as wrong us This people for whom the prayer is here powred out murmured and gathered themselves together against Moses and Aaron who here in their behalfe fell on their faces VI. Magistrates and Ministers are especially to pray See the Churches Conquest on Exo. 17. 12 §. 40. for averting publique judgements Such were they who here fell on their faces Moses was a Prince Aaron a Priest These Observations are all of them worthy our due observation but I have handled them elsewhere as the places quoted in the margent shew §. 25. Of the sense and notes of the former part of Verse 46. NVMB. 16. 46. And Moses said unto Aaron take a censer and put fire therein from off the altar put on incense and go quickly to the congregation and make an attonement for them TO the fore-mentioned remedy of prayer here is another added whereby their prayer was made the more effectuall This is first prescribed in this text and then performed in the next verse Moses he prescribes and that on just grounds For 1. Moses had a more immediate inspiration and more extraordinary revelations then Aaron or any other at that time With him saith the Lord will I speake mouth to Num. 12. 8. mouth even apparantly and not in darke speeches c. 2. Moses was the supreme head and chiefe governour on earth at that time of that people b Act.
7. 35. God sent him to be a Ruler c Num. 12. 11. Aaron himselfe cals him his Lord. Moses prescribes to Aaron because 1. d Exo. 4. 15. Aaron was to be Moses his spokesman to the people Aaron was to be to Moses instead of a mouth and Moses was to be to Aaron instead of God 2. e Exo. 28. 1. Aaron was then made the High-Priest so as f 30. 7. to use a censer to take fire from off the altar to put incense on the censer to make an attonement belonged to Aaron by vertue of his Priest hood The particulars here enjoyned were holy rites ordained by God under the Law for pacifying his wrath The Censer was an instrument made of a lasting mettall A censer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prunas desumpsit that would not easily melt as of gold or brasse fit to hold fire in it with a steele or handle to hold it by The use of it was to hold live burning coales on it that incense being cast thereon by the heate of the fire it might send out a smoake of a sweet smell which the Priest carying from place to place caused the sweet savour of incense to disperse it selfe and to be smelt wheresoever he came Some of these censers were of brasse for the ordinary Priests to carry incense up and downe the Tabernacle and Temple with h Num. 16. 39. such as these the 250 men that conspired with Korah and were destroyed with fire offered incense Others were of gold as i 1 King 7. 50. those which Salomon made for the Temple especially that which was made for the High-Priest to carrie incense on it into the most holy place whereof k Heb 9. 4. the Apostle to the Hebrewes makes mention The fire of the altar here mentioned was of that fire which first fell from heaven Lev. 9. 24. and was commanded to be kept continually burning on the altar Lev. 6. 13. never to go out with it they burnt all their offerings that were to be burnt of it they tooke to carrie incense up and downe all other fire was counted strange fire Lev. 10. 1. They Duo erant altaria unum thymia matis aurcum intrinsecus alterum ante templum aeneum holocaustorum Hier. Comment l. 3. in Ezek 9. who used other fire in holy rites incensed the fire of Gods wrath against them Lev. 10. 2. Concerning the altar there were in the Tabernacle two altars One for all manner of oblations The other onely for incense Exo. 30. 9. That a large one This a small one That covered with brasse This with gold That was set in the Tabernacle neare to the outer court where when the curtens were drawne all the people might see it this neare to the most holy place Exo. 40. 5 6. and therefore said to be before the Lord Num. 16. 12. On the great brazen altar the holy fire sent from the Lord burnt continually When fire was to be laid on the golden altar for incense it was fetcht from this It is probable that at this time Aaron tooke fire from that altar where it burnt continually * Exo 30. 34. Incense was a sweet perfume made of foure most odoriferous Incense spices The first is translated o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gutta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liquor distillans ex myrrba aut cinnamomo stacte a gumme that distils out of Myrrhe or Cinamon Some translate it pure Myrrhe The second p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc tantum in loco legitur Haud facile est statuere quid significes Onicha a kind of spice very cleare which being scraped giveth an extraordinary sweet savour Some terme it cleare Gumme The third q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et hoc in hoc tantum loco legitur Galbanum This name is taken from the Hebrew It is said to be a liquour hardened that is drawne out of sweet Cane growing in Syria The r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke and the Latine expresse it by such words as our English doth derived from the Hebrew The fourth r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure Frankincense This among the foure is the onely common spice the other are such as we read not of in any other place so as it is no easie matter to tell what kind of spices they were Sure it is that s Exo. 30. 38. no perfume might be made like that incense which was made of them This is stiled t Exo. 25. 6. sweet incense and that fitly in a double respect 1. Of the naturall savour It was exceeding sweet 2. Of the legall effect which was to cause a sweet savour in Gods nostrils u Lev. 16. 13. The Priest therefore in the smoke and smell of it died not Here we see that the Incense was a proper peculiar perfume reserved only for holy uses The fire also was holy such as first came from the Lord and was preserved for his services The altar was likewise for sacred uses and finally the censer All were ordained of God and in that respect all of them warrantable They were as other legall types externall but yet they had their Evangelicall truths whereof * § 36 37. hereafter These things being thus prepared Moses chargeth Aaron to go to the Congregation namely that assembly of rebels that was gathered together against Gods servants whereof * § 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celeriter before And that which Aaron doth he must do with all speed because the fire of Gods jealousie was already kindled The end of all that which was given in charge and the effect that would follow thereupon is thus expressed And make an attonement for them The copulative particle * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND whereby the distinct branches of Moses his charge are joyned together importeth the latter branch to be inferred as an end of the former as if he had said offer incense that thereby an attonement may be made So this particle is translated * Verse 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before where it is said Get you up THAT I may consume them Yea it doth also imply a consequence and an effect that would follow thereupon as if he had said Offer incense and so thereby thou shalt make an attonement for them The issue verifieth thus much For Aaron having done what Moses gave him in charge it s said * Verse 46. He made an attonement for them This phrase m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make an attonement is the interpretation of one short Hebrew word which if our English would beare it might thus be translated attone The Hebrew word properly signifieth to cover n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oper culum The cover which was laid upon the arke is set out by a word derived from this Metaphorically it is applied to
that draw nigh unto God with their mouth and honour him with their lips have their heart farre from him Sincerity of heart is the fire of the Lord with which the incense of prayer must be offered up Others in performing duties of piety so rest in that which they do as they looke not at all to Christ who is the Lords altar from whence alone such fire as is acceptable unto God can be taken Others so set their minds on mans lawes and the penalty thereof as God his will his honour conscience to him is not at all respected In these and other like cases doe men offer their incense with strange fire Direction for matter and manner to be fetcht from Gods Word Eph. 5. 17. Rom. 12. 2. Isa 8. 20. It behoveth us therefore diligently to search the Scriptures thereby to understand what the will of the Lord is and to prove what is good and acceptable unto him Therein we may have sufficient warrant for matter and manner for substance and circumstance To the Law and to the testimony if they speake not according to this word it is because there is no light in them But what is done according to the warrant and prescript of it may comfortably and confidently be done and that in assured expectation of Gods gracious acceptation and bounteous remuneration On this ground we may expect a blessing on the duties that we now performe For our extraordinary humbling of our selves with fasting and prayer is as warrantable for pacifying Gods anger as incense under the Law Let us from the Lords altar his Sonne Iesus Christ thorow faith in him take the fire of zeale sincerity and integrity and therewith offer our incense of the efficacy hereof we shall have occasion afterwards to speake §. 31. Of shewing mercy to such as wrong us IIII. * See §. 25. Of praying for enemies See The whole armo of God on Eph. 6. 18. §. 51. DVties of mercy must be performed to such as wrong us This did he who tooke all occasions to do so himselfe give us in expresse charge a Mat. 5. 44. Love your enemies do good to them that hate you The Law exemplifieth this generall in these particulars b Exod. 23. 4 5. If thou meet thine enemies oxe or his asse going astray thou shalt surely bring it back to him againe If thou see the asse of him that hatcth thee lying under his burden thou shalt surely helpe him If mercy must be shewed to the beasts of our enemies how much more to their persons In this respect the Wiseman thus further adviseth e Pro. 25. 21. If thine enemy be hungry give him bread and if he be thirsty give him water to drinke In like manner if they have pulled any judgement upon their owne pates our endeavour must be to helpe them to heale them 1. Thus shall we shew our selves to be children of our Father which is in heaven For he maketh his Sonne to shine on the evill and on the good Mat. 5. 45. Ad omnes faciamus bonum Christus non pro sanctis tantum passus est sed pro peccatoribus c Aug. de Salutar Dei c. 46. 2. Thus shall we be like-minded to him that let slip no opportunity of doing good to us his enemies even Iesus Christ our Saviour Phil. 2. 5. 3. Thus shall we give evidence of the holy Spirits abode in us For the fruit of the Spirit is in all goodnesse Eph. 5. 9. 4. Thus shall we Overcome evill with good which is a Divine property thus shall we mollifie their hardnesse and bow their incensed mind to mildnes kindnes Rom. 12. 21. Quando inimicis nostris praebemus beneficia malitiam eorum bonitate nostra superamus mollimus duritiam iratumque animam ad molliciem benevolentiam flectimus Hier. Hedib quaest 1 5. And whereas corrupt nature is too too much addicted to revenge by these meanes shall we leave our implacable enemies to Gods revenge which the Wiseman thus expresseth Thou shalt heape coals of fire upon his head Pro. 25. 22 So farre therefore we ought to be from with-holding our hands from doing mercy because he to whom mercy is to be shewed hath wronged us as so much the rather to take that opportunity of doing good that it may appeare we do good for goodnesse sake without respect of persons without any partiality Woe were it to children of men if God did not do good to his enemies If we could overcome our selves we also should so do They who are borne againe whose corrupt nature is altered will so do §. 32. Of speedy pacifying Gods wrath V. * Sec § 25. GOds wrath is with all expedition to be pacified a Exo. 32. 11. So soone as Moses observed the wrath of the Lord to be kindled while he was in the mount before he came down to enquire after the cause thereof he offered the sweet incense of humble fervent prayer to pacifie the same When b Ion. 3. 4. Ionah began to enter into Niniveh and to threaten Gods vengeance both King and people by fasting prayer and repentance prevented the judgement They did not stay till the forty dayes respited were expired The direction of an Heathen Monarch but guided by the Spirit of God is in this case very remarkable it was this c Ezr. 7. 17. 21 23. Buy speedily Bullocks Rammes c. Whatsoever Ezra shall require let it be done speedily For why should there be wrath against the realme d Iob 1. 5. Iob was so speedy as upon suspition that his children in their feasting together might have some way or other provoked Gods wrath offered burnt offerings for an attonement Thus did Iob every day Fiercenesse of Gods wrath Gods wrath is as a fire e Psal 78. 21. Isa 30. 30. Ier. 15. 14. Zeph. 3. 8. Saepius ab initio flammam quidam non extin guentes in magnum devencrant naufragium De peccatoribus Chrys Hom. 22. ad Pop. to fire in Scripture it is oft resembled Now a fire the longer it is suffered to burne the stronger and more violent it waxeth When therefore a fire is kindled will not wise men make all the speed that possibly they can to quench it The Prophets do thus set out the fiercenesse of this fire f Deut. 32. 22. A fire is kindled in the Lords anger and shall burne unto the lowest hell and shall consume the earth with her increase and set on fire the foundations of the mountaines c. g Nah. 1. 6. Who can stand before his indignation And who can abide in the fiercenesse of his anger His fury is powred out like fire and the rocks are throwne downe by him In regard of the violence of Gods wrath it is also resembled to h Isa 28. 2. 30. 28. A floud of mighty waters over-flowing If waters once overflow and make a breach all speed must be used to make
and do what might be done to obtaine pardon And will ye spend this precious time in eating drinking and sporting which is affoorded to get grace and attaine to glory Thinke with thy selfe how many soules are now in hell without hope of pardon and mercy If the love of God hold thee not in at least let the feare of judgement and terrour of hell restraine thee and affright thee §. 33. Of attonement with God after his wrath hath beene kindled VI. * See §. 25. THere are meanes of reconciliation betwixt God and man after Gods wrath is incensed As the charge which in this text Moses gives to Aaron Make an attonemēt so the event which followed thereupon a Numb 16. 47 He made an attonement for the people proves as much So doth this answer which God gave to Moses his intercession for the people b 14 20. I have pardoned according to thy word Memorable in this case is that meanes which at first God affoorded to man by the d Gen. 3. 15. Seed of the woman after he had revolted so provoked the Lords wrath All the propitiatory sacrifices that from Abels time to Christs have beene offered up by Saints give demonstration hereof especially if the end of them and the events following upon the offering of them be duly weighed The end of them is thus expressed in the Law e Lev. 1. 4. It shal be accepted for him to make an attonement for him The events are thus set out f Gen. 4. 4. The Lord had respect to Abel and to his offering g 8. 21. The Lord smelled a sweet savour h Lev. 9. 23. The glory of the Lord appeared to all the people i 1 Sam 7. 9. The Lord heard him k 2 Sam. 24 25. The Lord was entreated for the land l 2 Chro 7. 1. Fire came downe from heaven and consumed the burnt offering and sacrifices and the glory of the Lord filled the house The many invitations propounded in Scripture to sinners to come unto God imply grounds of reconciliation betwixt God and man Such are these m Isa 1. 18. Come now and let us reason together saith the Lord. n Pro 9. 5. Come eate of my bread c. o Isa 55. 1. Come buy wine and milke without mony c. p Mat. 11. 28. Come unto me all ye that labour c. q Psal 34. 8. O taste and see that the Lord is good To these for further confirmation may be added the many promises of receiving and accepting such as come which use to be annexed to the forementioned invitations Yea and the embassage which God hath given to his Ministers who * 2 Cor. 5. 20. as though God did beseech you by us pray you in Christs stead be reconciled to God But most evidently and plentifully is the point proved by the truth of all the legall types Christ Iesus r Rom. 3. 25. Whom God hath set forth to be a propitiation s 5. 11. by whom we have received the attonement That word propitiation hath relation to the * Exo. 25. 17 c. propitiatory under the Law translated by our English a mercy-seat which was an especiall type of Christ in whom all the mercy of God is manifested to man Where * Ezek. 43. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezekiel maketh mention of a greater and lesse settle The LXX translate it a propitiatory Propitiatorium minus est quando i◠se Christus formam servi accipiens propitiatorium majus quum recepit gloriam c. Hier. Comment l. 13. in Ezek. 43. and S t. Hieron applieth the greater propitiatory to Christs Divine nature and the lesse to his humane nature Thus as God-man is Christ the meanes of attonement betwixt God and man No reason hereof can be found out in man For man having once rebelled against his Creatour persisted in his rebellion and neither offered to God nor sought of God any attonement t Rom. 5. 10. When we were enemies we were reconciled The whole cause therfore resteth in God even in his free grace and undeserved love For there is a peculiar love which God beareth to man u Tit. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle compriseth under one compound word which signifieth love of man and thus setteth downe the true reason of the fore-mentioned attonement After that the kindnesse and love toward man of God our Saviour appeared not by works of righteousnesse which we have done but according to his mercy he saved us §. 34. Of Gods peculiar love to man 1. Chrysostomus in lib. 1. de Prov Dei elegantissimè describit divinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THis peculiar love of God to man is the rather to be observed by man because it is such a love as is proper to him and on him onely conferred The like hath not beene extended to any other creature whatsoever I need not bring the senslesse creatures either above in the visible heavens or below on earth no nor any of the living and sensible but unreasonable creatures into comparison None can be so senslesse or unreasonable as to imagine that Gods goodnesse extended to them can be compared to his kindnesse shewed to man There remaine therefore the Angels onely in this blessed contention about more love to be poised with man The Angels may be distinguished into two ranks good and evill The evill angels though they stood in as much need of such mercy to be shewed to them as was extended to man because they implunged themselves into as deepe a gulfe of miserie yet was not God pleased to take such pitie of them y Iude v. 6. He hath reserved them in everlasting chaines under darknesse unto the judgement of the great day The good Angels fell not into such misery nor stood in need of such mercy They were indeed by Christ established in happinesse but not redeemed from misery The favour which they primarily had with God is everlastingly confirmed new favour is not purchased for them They never were at odds with God no need therefore of attonement of reconciliation This is the transcendent proper and peculiar evidence of Gods love to man z Heb. 2. 16. He therefore that tooke not on him the nature of Angels tooke on him the seed of Abraham §. 35. Of their desperate condition who reject reconciliation 2. WHat now may be thought of such children of men as notwithstanding the meanes of reconciliation and attonement which God hath ordained and revealed for mans good still stand at odds with God and maintaine enmity against him Their case may well be accounted desperate Infirmi donec medicantes admittunt multam habent spem sanitatis post quà m verò in mentis alienationem deciderint immedicabiles sunt nullo curante non propter morbi naturam sed propter curantis absentiam Chrs Hom. 22. ad Pop. While they who
and Angels is a meere humane invention never could any Papist give any good proofe for it out of Gods Word nor ever hereafter can any do it That which is not in Gods Word cannot be drawne out of it This is such strange fire as will devoure them that use it even as a Lev. 10. 1 2. The fire that went out from the Lord devoured Nadab and Abihu and as b Numb 16. 35. that which consumed the two hundred and fifty men that being of the conspiracy of Korah offered incense incense that much incensed the fire of Gods wrath To reason the case a little with our adversaries Why do they not content themselves with that pure and sweet incense that Christ our great Priest offereth up Is it not sufficient Need any thing can any thing be added to the dignity and efficacy of that which Christ doth Can man or Angell do any thing more then God-man Are any more beloved of the Father then he But they pretend humility forsooth Sinfull men are unworthy to go to so worthy a Mediatour as the Sonne of God Therefore they have the Spirits of just men made perfect in heaven and the holy Angels to be their Mediatours Answ 1. Pretence of humility without warrant of Gods Word is high presumption c Hypocrisin hu militatis Oecu men in Col. 2. 19. He fitly stiled this kind of humility that stiled it a shew or a maske of humility counterfeit humility And d Vulgò dicitur qui divitem affectat thelo-dives qui sapientem thelo-sapiens Ergò hic thelo humilis dici tur i affectans humilitatem Aug. Epist ad Paulin he more finely that by a new coined word compounded part of Greeke and part of Latin called it Thelo-humilitatem will-humility voluntary or affected humility which is plaine and palpable arrogancy 2. Though Angels and Saints in heaven be more perfect then men on earth yet are they not worthy of such an office as to be Mediators Intercessors to God for others Or this office of Intercession is too much vilified or celestiall creatures too much dignified and deified by accounting them Intercessours in relation to God 3. Christ himselfe is deprived of one of his prime functions and honours by ascribing it to others or at least he hath co-partners and assistants joyned with him Which to do is intollerable presumption 4. The love of Christ to man is thereby exceedingly impeached For he was made like to his brethren that he might be a mercifull and faithfull High-Priest in things pertaining to Hebr 2. 17. God c. This end of his taking our nature on him is frustrated if we need other Mediatours to him To what end is he made man if there need other Mediatours to present us to him Wherein appeares he to be so mercifull if of our selves we may not have accesse to him who was made as our selves a Sonne of man The excellency necessity sufficiency and commodity of Well use and trust to Christs intercession Christs intercession being by the Gospell evidently revealed unto us it becommeth us to take such notice thereof and to be so instructed therein as we may in all our needs wisely use it and confidently trust to it They wisely use it that on all occasions when they approach to God have the eye of their soule fixed on Christ abiding in heaven at Gods right hand and making intercession thorow his mediation and intercession present their persons their prayers and all their holy services to God the Father Especially when Gods wrath is provoked and any signes thereof begin to manifest themselves then to humble their soules at the throne of grace then thorow the intercession of Christ to crave mercy and pardon That forme wherwith the Church useth to conclude her prayers thorow Iesus Christ our Lord is a worthy form and pertinent to the point in hand In using the words our heart ought to be lift up unto Christ and set on him sitting on Gods right hand Yea though such words be not alwayes expressed yet every petition made to God every thanks offered to him every thing wherein we have to do with God must in mind and heart be intended thorow the mediation and intercession of Christ We read of incense offered with the prayers of Saints the smoke whereof ascended before God This incense is the Rev. 8. 3 4. intercession of Christ They trust to his intercession who use no others but his and in the use of his rest confidently that they shal be accepted Thus may we thus must we do We may do it because what soever is in us to discourage us or any way to make us doubt of acceptance is so abundantly supplied in Christ as all matter of doubt and feare is thereby taken away We must do it for the honour of Christ for the comfort of our owne soules Christ is much honoured by the stedfast faith of his Saints Thereby the dignity of his person the merit of his sacrifice the favour of his Father the efficacy of his intercession and other his Divine excellencies are acknowledged The soule of him that in faith expecteth thorow Christ acceptation cannot but be much comforted This was it that much encouraged and comforted Stephen even then when his malicious enemies gnashed on him with their Act. 7. 54 55. teeth that he saw Iesus standing on the right hand of God That of Stephen was extraordinary For the heavens were actually really opened and Christ in that body wherein he was seene on earth and wherewith he ascended into heaven appeared unto him being in the highest heaven Stephens sight was also extraordinarily quickned and enabled distinctly to perceive and discerne a visible object so far off Such an extraordinary bodily sight of Christ is not to be expected of us Yet as truly and to as great comfort of soule may we with the spirituall eye of the soule the eye of faith see Christ sitting in heaven for us as it is said of Moses By faith he endured as seeing him who is invisible Heb. 11. 27. Thus to eye Christ with his incense his intercession before God in dangers and distresses in feares and perplexities while we live when we are giving up the ghost can not but bring unspeakeable comfort to the soule §. 40. Of the scope of the last clause of the 46 Verse NVMB. 16. 46. For there is wrath gone out from the Lord the plague is begun A Reason of the fore-mentioned direction given to Aaron is here rendred as is evident by this causall particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FOR. The reason is taken from the manifestation of Gods wrath and confirmed by an effect or evidence thereof a plague The reason may thus be framed When Gods wrath is gone out attonement must be made But now Gods wrath is gone out Therefore now an attonement must be made That Gods wrath was gone out he proves by the effect thereof which may be
importeth an infectious mortall disease otherwise stiled pestilence Our English word plague seemeth to be taken from the e Plaga Latine and that from the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percutio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke in both which languages it is usually put for a stroake a blow a stripe a wound c. Figuratively therefore a speciall put for the generall it signifieth the pestilence In the Scripture there are also g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tetigit percussit Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga Exo. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussit Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga Deut. 28. 59. other words to set out that disease which we commonly call the plague and that as generall as this properly signifying stroakes and scourgings so as they all imply that a plague is an extraordinary stroake or scourge of God Yet there is in Hebrew h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum duplici segol a word that is more properly put for the plague which our English doth commonly translate pestilence It is the word that God used when he offered to David the choice of one of these three judgements Sword Famine Pestilence i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel significat evertere Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestis quia multi caaem evertuntur The roote from whence this word is derived signifieth to overthrow or destroy And experience sheweth that by the plague many are destroyed k Sic Latinè pestis quia pessundat In Latine pestis importeth as much whence the Scots call this sicknesse the pest l Sic Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desicio Quia facit defectum The Greeke word also intendeth the like This latter word pestilence is more restrained to one kind of disease then the former translated plague Every pestilence is a plague because it is an extraordinary stroak and judgement of God But every plague is not a pestilence for all the plagues of Egypt were not pestilences As for the plague here mentioned though it be not expressed under m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word which properly signifieth pestilence yet was it questionlesse a pestilence For 1. n 2 Sam. 24. 21 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a word as this is attributed to the pestilence that in Davids time destroyed 70000 within the space of three dayes 2. It was infectious which was one reason why o Numb 16. 48 Aaron stood betwixt the dead and the living that he might keepe the living from being infected by the dead 3. It was extraordinarily mortall For p Numb 16. 49. in a short space there died of it 14700. Quest If so many died how is it said that the plague is begun Answ In the very beginning of the plague on a sudden so many were destroyed even as at once Thus in a very short time on a sudden there were found 185000 dead in the Campe of the Assyrians lying in siege against Ierusalem In these words The plague is begun is an effect of Gods wrath More particularly we may observe 1. The Matter propounded The plague 2. The Manner of expressing it is begun Hence arise two observations I. A plague is an evidence of Gods wrath II. God can make the beginning of a judgement terrible The connexion of these two clauses There is wrath gone out from the Lord The plague is begun give proofe of the former This intimation of the beginning of the plague Aarons speed in offering incense the vertue of that speed that the plague was stayed and yet 14700 to be dead gives evidence to the latter observation §. 48. Of a plague as an effect of Gods wrath I. * See §. 47. Indignationem Dei pestilentia subsequitur Hieron Comment in Isay lib. 4. cap. 19. A Plague is an evidence of Gods wrath The plague which upon Davids numbring the people was inflicted on Israel is expresly noted to be an effect of Gods wrath For first it is said for demonstration of the cause of that judgement that a 2 Sam. 24. 1. The anger of the Lord was kindled against Israel and againe that b 1 Chro. 21. 7. God was displeased with Davids numbring the people and Therefore he smote Israel c Deu. 32. 22 23. Where God saith Fire is kindled in my wrath he addeth as an effect thereof I will send plagues among them d Ezek. 5. 16 17 There are three arrowes of Gods wrath mentioned in Scripture and the plague is one of these The other two are sword and famine Generall and extraordinary judgements are such as alway come from the wrath of God Instance the judgements which were inflicted on the Israelites in the wildernesse They were generall as in handling the next doctrine we shall shew and extraordinary as the severall kinds of them do shew And they are oft noted to come from the wrath of the Lord e Numb 11. 1. The Lords anger was kindled and the fire of the Lord burnt among them and consumed them f 33. The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague g 25. 4. The anger of the Lord was kindled against Israel and the Lord said unto Moses take all the heads of the people and hang them up c. But not to insist on more particulars the Psalmist rendreth this as a generall cause of all the judgements that were inflicted on them h Psal 106. 40. A plague is generall and extraordinary The wrath of the Lord was kindled against his people insomuch that he abhorred his owne inheritance Now experience sheweth that a plague is both a generall and an extraordinary judgement Generall it is for it useth to spread farre and neare from person to person from house to house from street to street from towne to towne from city to city and it taketh away all of all sorts young old male female weake strong meane ones great ones c. Extraordinary it is because the immediate hand of God in sending it in increasing it in lessening it in taking it away is more conspicuously discerned then in other judgements It is observable to this purpose that when David chose the plague he thus expresseth his mind i 2 Sam. 24. 14. Let us fall now into the hand of the Lord. §. 49. Of afflictions as effects of wrath or love Quest ARe not diseases and other kinds of judgements somtimes sent for triall and for other like ends which are demonstrations of the wisdome love and care of God towards his people as well as in wrath and vengeance to destroy them Answ We must distinguish 1. Betwixt particular or private afflictions and general or publike 2. Betwixt kinds of publike and generall afflictions 3. Betwixt the persons on whom calamities are brought being of different dispositions though they be mixed together in the same place for co-habition 4.
sometimes by powring them out at once bring greatest glory to his name For by the former kinde of proceeding with men he giveth evidence of his patience and long-suffering in that though he be provoked to powre out the vials of his anger yet he is slow to wrath and would not that men should perish in his anger but rather by the beginning of it be brought to repentance By the latter kinde he giveth instance of his terrour when he hath to do with obdurate and obstinate sinners Having to do with such a God as can make even the beginning of his judgement so terrible how watchfull ought we to be that we provoke him not at once to powre out the vials of his wrath against us This severity is usually executed after contempt of milder proceedings as hath been * §. 22. before proved or upon the committing of grievous sinnes that cry up to heaven for vengeance as the sins of m Gen. 18. 20. Sodom did or upon obdurate and obstinate persons that n Psal 50. 17 22 hate instruction So as men themselves are the cause that Gods stroakes are so heavy If a Lion that at first teares all to peeces if a flaming fire that quickly turnes all to ashes if a raging storme that soone oversets ship with all that 's in it if other like violent evils that affoord no time of seeking helpe and remedy be much feared should not the violent terrour of the Lord be much more feared The inference of the beginning of the plague upon the direction to make an attonement and that as an enforcement of the reason as hath beene shewed before § 40. affoords this Doctrine Gods wrath in the beginning of a judgement is to be pacified But hereof we had occasion to treat before § 32. §. 52. Of the meaning and method of the 47 Verse NVMB. 16. 47. And Aaron tooke as Moses commanded and ran into the midst of the congregation and behold the plague was begun among the people and he put incense and made an attonement for the people THe fore-mentioned charge for staying the plague is here noted to be put in execution for it is expresly said that Aaron tooke as Moses commanded That is He tooke a censer and put fire therein from off the altar For these are the things which Moses commanded in the former verse This word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dibbar cum dagesh in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanded is fitly translated For though usually the word in the first conjugation import no more then to speake Yet a In Piel quae dadeshatur in the second an emphasis is added by a doubled letter and so especially if the Person that spake Moses the Prince and chief Governour and the Matter spoken which was a Divine direction for staying the plague be duly weighed it will appeare to have the force of a command As Aarons obedience in the generall substance is commended so also in the particular circumstances which is implied in this particle * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quemadmodum AS or according to that which So much the Hebrew importeth Besides this generall that Aaron tooke as Moses commanded some particulars are expressed For where Moses charged to go quickly it is here said that Aaron * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rà n which importeth the greatest speed that man can make for he hath not wings to fly withall It is added * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the midst of the congregation namely where the plague was hottest to shew that feare of infection kept not him from executing his function And where this reason is rendred by Moses The plague is begun to move Aaron to make speed the same reason is here againe repeated and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—cce a note of attention prefixed before it Behold the plague is begun among the people to shew that he was the rather thereby stirred to make the speed he made and to do the deed he did Where further Moses commanded to put incense on the fire that Aaron tooke from the altar in his censer it is here said that He put incense And to shew Gods approbation and acceptation of that which Aaron so did according to the charge given him where Moses said Make an attonement for them to give Aaron to understand the reason of the charge he gave him it is here said He made an attonement for the people Declaring thereby that the end which Moses aimed at was accomplished The Summe of this Verse is A remedy used for redresse of a plague This is 1 Generally propounded And Aaron tooke as Moses commanded 2. Particularly exemplified Wherein there are foure observable points 1. The manner of doing what was done Implied in this particle AS And expressed in two branches 1. The speed he made He ran 2. The courage he had Into the midst of the congregation 2. The Motive which moved him the rather to doe what he did The plague was begun among the people This is further amplified by a note of attention or observation Behold 3. The Matter or thing which was done He put incense 4. The End or Effect and Efficacy thereof And made an attonement amplified by the Parties for whom For the people Five usefull instructions besides those which were noted in the charge on the 46 Verse whereof many of them might be here noted againe are here offered to our due consideration I. Obedience is to be yeelded to the good directions of pious Governours Moses was a pious Governour his direction was a very good one Aaron yeelded obedience thereto which is here commended and recorded as a patterne for us to follow II. Obedience is to be ordered according to the charge given Not onely in the generall substance but also in the particular circumstances This particle * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AS importeth as much So do the particular branches of Aarons obedience being answerable to the particulars of Moses his charge III. Haste must be made to relieve such as are in distresse When Aaron heares that a plague was among the people he runnes to succour them IIII. A good calling may make one bold in danger Aaron was a Priest and by vertue thereof to offer for the people He was commanded of Moses to go to the congregation Therefore he is bold to run into the midst of the congregation where the plague was begun V. Gods judgements are duely to be observed The note of observation BEHOLD imports as much Of putting incense and making attonement See before § 25 27 31 36 37 38. 39. §. 53. Of obedience to Governours directions I. * See § 52. Cum omni vigilantia omne licitum adimpleat Maximè circa suos superiores sâ—udeat id ipsum observare Bern. in Form honest vitae OBedience is to be yeelded to the good directions of pious Governours I say good such as are lawfull and warrantable because such an one was
evidence that II. God can many wayes destroy men By causing the earth to open it selfe he destroyed some by fire he consumed others yet besides these 14700. die of a plague The manner of expressing the former judgements by relation to Korah thus in the matter of Korah giveth proofe that III. The bloud of accessaries lieth upon the principalls Korahs matter was the peoples death In that others died about that matter it further giveth instance that IIII. Accessaries make themselves liable to the judgement that falleth on the principall §. 70. Of a plagues devouring I. * See §. 69. A Plague can quickly destroy a multitude Here within lesse then a day 14700. are destroyed by a plague There is mention made before this of a plague which though the precise number of them that died be not expressed may be thought to have destroyed as many as this plague for it is said that a Numb 11. 33. The Lord smote the people with a very great plague After these but before they went out of the wildernesse at one time there b 259. died in a plague 24000. c 2 Sam 24. 15. In Davids time there died within the space of three dayes almost three times 24000 of a plague viz. 70000. d 2 King 19. 35 In Hezekiahs time when Sennacherib came against Ierusalem there died of a plague in one night more then twice as many of the hoste of Sennacherib as did of all Israel in the foresaid three dayes viz. 185000. Other histories relate very great destructions caused by plagues Thucydides maketh mention of a plague that began at Lib. 2 Belli Pelopon anno secundo Ethiopia fell downe into Egypt and Afrique and into the greatest part of Persia and invaded Athens on a sudden where dying men lay tumbling one upon another Their Temples were filled with the dead Lawes of funerals were broken every one burying where he could find roome And while fires were made to burne some dead corps others were brought and cast thereinto Eusebius recordeth a plague at Alexandria which made Ecclesiast Hist lib. 7. cap. 21. every man to howle thorow the City by reason of the multitude of dead corps which daily fell There was not an house where no course was found And the Heathen there left their dead unburied to be devoured of dogs At Rome when Camillus died there died ten thousand Heurm de peste cap. 1. every day of the plague And under Vespasian and Commodus Emperours two thousand were every day taken away with that infectious disease Vnder Iustinian a plague with such violence fell upon Bizantium and the bordering places as every day there died Alsted in Thesaur Chronol Mirab. Dei an 547. Idem Ibid. an 729. Idem Ibid. an 1348. five thousand and some dayes ten thousand At Constantinople a plague swept away three hundred thousand persons Vnder Charles 4. an Epidemicall plague wasted the whole world for three yeares together At Lubeck it destroyed fourescore and ten thousand and at Florence an hundred thousand In Petrarchs time so fierce a plague invaded Italy that Idem Ibid an 1359. there remained alive scarce ten of a thousand But to leave Forraigne parts we will give some instances of the multitudes of such as have beene devoured by the plague in our owne Country In the raigne of Edward 2. there was so grievous a mortality Stow in his generall Chron. of Engl. an 9. Edw 2. Idem Ibid. an 22. 23. Edw. 3. of people as the quicke might unneath burie the dead In the raigne of Edward 3. a farre greater plague happened It came from beyond sea into the townes and parts of England joyning on the sea-coasts in Dorset-shire where even as in other countries it made the country void of Inhabitants so as there were almost none left alive Thence it passed into Devon-shire and Somerset-shire even unto Bristow where it much raged It came also to Glocester Oxford and London and finally it spread over all England and so wasted the people as scarce the tenth man was left alive When Church-yards were not large enough to bury their dead in they chose certaine fields appointed for that purpose For the dead in London * The Charter-House was afterwards built thereon Register of the Charter-House excarta a peece of ground called Spittle-croft containing 13 acres without the barres of West-Smithfield was purchased enclosed and dedicated In that place were buried the yeare following more then fifty thousand persons * Acts Monum an Edw. 3. 22. An. Dom. 1348. Two thousand are said to be there buried every day from Feb. 1. till the beginning of May following besides those which in other places in and about the City were buried Of that plague there died in Norwich from Ian. 1. to Iuly following fifty seven thousand an hundred and foure and in Yarmouth seven thousand fifty two In Richard the seconds time a great pestilence was in Stow. in his generall Chrō Rich. 2. 15. An. Dom. 1391 Ibid. Edw. 4. 18 An. Dom. 1479 Norfolk and other countries Besides other places in a short time there died therof in the city of York eleven thousand Vnder Edward 4. an innumerable company of people died of the plague in London in divers other parts of the Realm In the raigne of Henry 8. there was such a plague as in Ibid. Hen. 8. 5. An. Dom. 1513 one house to wit the Minories without Aldgate there died 27. professed Nunnes besides lay-people and servants in that house In the raigne of Edward 6. was also a great pestilence In Queene Elizabeths time many English being sent to Ibid Edw. 6. 2. 1548. Ibid Q. Eliz. anno 4. New-haven for the safeguard thereof such a plague there fell as the streets lay even full of dead corps not able to be removed by reason of the multitude that perished From thence the souldiers brought the infection into England Besides those that died in other parts of the Realme there died in London liberties and out-parishes from Ian. 1. 1562. to Dec. 31. 1563. twenty thousand one hundred thirty and sixe besides those which died of other diseases Againe from Dec. 29. 1592. to Dec. 20. 1593. there died in London and the liberries of all diseases 17893. of the plague 10673. In the first yeare of King Iames from Dec. 23. 1602. to Dec. 22. 1603. in London and the liberties thereof there died of all diseases 38578. Of the plague 30578. In the first yeare of King CHARLES from Dec. 22. 1624. to Dec. 23. 1625. of all diseases 54267. of the plague 35417. It hath beene * §. 48. before proved that a plague is an effect of Gods wrath an immediate stroake of his hand Such a stroake must therefore needs be heavy and destroy many where it lighteth especially when the Lord so striketh therewith as he will shew that he is angry §. 71. Of the terrour of a plague O Make not