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.
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
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
are sicke admit Physitians and remedies there is much hope of recovery But if like mad men they admit no meanes for their good they must needs be irrecoverable having none to cure them not so much for the nature of the disease as for want of meanes to cure them In this case they may be supposed to be worse then Devils Had a Redeemer been given to Devils and an attonement by him made betwixt God and them we cannot but think that they would most readily and willingly have embraced reconciliation Yet how many children of men have there beene in all ages in all places against whom the Lord may justly take up this complaint a Mat. 23. 37. How oft would I have gathered you together even as the hen gathereth her chickens under her wings and ye would not And this b Isa 65. 2. I have spread out my hands all the day to a rebellious people which walketh in a way that was not good after their owne thoughts A people that provoketh me to anger continually to my face Too too many such there are among vs who most ungratefully and contumeliously reject all the meanes which God in his goodnesse and wisdome hath afforded to allure and draw men to himselfe For meanes of reconciliation and salvation what nation hath more plentifully enjoyed them then England and what part of England more then London But let the impiety and iniquity profanenesse and licentiousnesse drunkennesse and all manner of uncleannesse swearing and lying debate and deceit extortion and oppression and other like offences against God and man committed in this bright light of the Gospell give evidence whether reconciliation offered on Gods part be answerably accepted on mans part Can we now wonder at Gods judgements among us and heavy hand upon us Have we not rather cause to admire his long suffering and lenity in that he hath so long held his hand from striking and in that he now strikes he doth it so gently For howsoever this stroake of the Plague considered in it selfe be heavy yet compared to our deserts it is but light Lam. 3 22. It is of the Lords mercies that we are not consumed because his compassions faile not §. 36. Of the penitents comfort in reconciliation 3. Poenitentes quid à seipsis suscipit judicatos Deus absolvit Cypr. Serm de Pass Christi POore penitent sinners whose hearts are broken with sight and sence of their sinnes may hence and will hence receive much comfort that there is meanes of attonement and reconciliation betwixt God and them For God useth to absolve such as he observes to judge themselves This must needs be very cordiall to them For true penitents that are pierced with sence of their sinnes know that while there remaines enmity betwixt God and them they are in no better estate then the Devils They find by the heavy burthen of sinne oppressing their soules and by their deepe apprehension of Gods wrath thereupon that Gods favour is more sweet then life it selfe and infinitely to be preferred before all contents and delights that this world can affoord To these Isa 52. 7. How beautifull are the feet of him that bringeth good tidings that publisheth peace c. Take notice therefore O ye poore in spirit take notice of this soveraigne ground of comfort There is meanes of reconciliation betwixt you and your God An attonement is made Comfort your soules herewith Sufficit mihi ad omnem justitiam solum habere prepitium cui soli peccavi Bern. super Cant Serm. 23. It is sufficient and in stead of all righteousnesse to have him alone against whom alone I have sinned propitious and gracious in pardoning sinne Meanes of reconciliation to be sought 4. Means of reconciliation being on Gods part affoorded and offered it remaineth as a bounden duty for us with the uttermost of our power to seeke after it Yea it giveth good encouragement to do our best for partaking of the benefit thereof 1. For our duty shall a matter of so great consequence so excellent so needfull so usefull a thing as reconciliation with God be published and proclaimed to us wretched rebels against God and should not we enquire after it They adde much to the heape of their other sinnes that neglect this duty Heb. 2. 3. How shall we escape if we neglect so great salvation 2. For encouragement what greater then this that there is such a thing that upon due and diligent seeking may and shal be had If God were implacable irreconciliable and would accept of no attonement then had we cause to be discouraged from seeking it but God is so farre from being irreconciliable that he is most easie to be intreated Yea by his Ministers he 2 Cor. 5. 20. Mic. 7. 18. prayeth us to be reconciled to him Who is a God like to thee that pardoneth iniquity c. §. 37. Of the resemblance betwixt prayer and incense HAving handled the meanes of attonement here prescribed by Moses according to the letter of the history we will further endeavour to open the mystery contained under it The principall meanes was offering incense This may be considered as a service to be done by man or as a Legall Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est spiritualâ—s thymiamatis quod est câ—lius Dei Hier. Comment lib. 1. in Hab 2. type of an Evangelicall truth As a service or duty to be performed on mans part it set out prayer As a type it prefigured Christs Intercession That it set out prayer is evident by the Psalmists application of the one to the other where he saith a Psal 141. 2. Let my prayer be set before thee as incense This also is meant by the Lord where he saith b Mal. 1. 11. In every place incense shal be offered to my name The resemblance of prayer to incense is in many respects very apt For 1. a Exo. 30. 36. The spice of which the incense was made was to be beaten very small So the heart out of which prayer commeth must be b Psal 51. 17. a broken and contrite heart 2. c Lev. 16. 13. Fire must be put to the incense and therewith the incense burned So d Mar. 11. 24. Iam. 1. 6. faith and e Iam. 5. 16. servour must be added to prayer whereby it is made to ascend to God 3. Incense must be burnt f Exo. 30. 7. on the altar or g Lev 16. 12. on a censer as Moses here commanded Aaron So must our prayers be offered on h Heb. 13. 10. the altar Iesus Christ who is also as i 9 4. a censer 4. k Ezek. 8. 11. Incense being fired ascended up like a cloud So l Rev. 8 4. 2 Chro. 30. 27. Ion. 2. 7. doe faithfull and fervent prayers ascend to heaven where God is 5. Incense caused m Lev. 16. 12. a sweet perfume and savour So is n Iob 42. 8.
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
Psal 69. 31. prayer pleasing and acceptable unto God 6. o Lev. 16. 13. Incense was a meanes to pacifie Gods wrath as here in the text So prayer By p Exo 32. 14. Moses his prayer was Gods anger appeased 7. q Numb 16. 40 Incense was to be offered up by Priests onely r Rev. 1. 6. So are all Saints made spirituall Priests and s 1 Pet 2. 5. thereby fitted to offer up the spirituall incense of prayer §. 38. Of incense typifying Christ THat Incense was a type of Christ may be collected by the Apostles specifying the a Heb. 9. 4. golden censer which was onely for incense among other Legall types of Christ The golden censer was a type by reason of the incense for which it was made much more therfore must the incense it selfe be How sundry types may be applied to Christ a type If it be demanded how the one and the other too could be a type of Christ I answer In regard of severall matters appertaining to Christ Some types set out one of Christs natures others another Some his person others his offices againe others speciall benefits that the Church reaped by Christ In a word the sundry and severall types under the Law set out sundry and severall excellencies that were in Christ and sundry and severall benefits that issue from him That the fitnesse of the types here mentioned may be the better discerned I will paralell and set out the incense censer fire and altar in such manner as with good probability may be applied to Christ 1. The Incense was made of the b Exo. 30. 34 38 best spices in the world The like perfume might not be made 1. Christ was c Cant. 5. 10. the chiefest of ten thousand d Psal 45. 2. Fairer then the children of men None like to him 2. Incense was to be e Exo. 30. 36. beaten very small 2. Christ was f Isa 53. 5. bruised for our iniquities 3. Incense was burnt with g Lev. 16. 12. hot coales of fire 3. Christs death was a tormenting death h Zac. 3 2. He was a brand pluckt out of the fire 4. Incense was put upon a i Lev. 16. 12. Censer The Censer was of k Heb. 9. 4. gold * Exo. 30. 1. c So was the altar upon which it was burnt 4. Christ l Heb 9. 14. thorow the eternall Spirit offered himselfe then which nothing more precious more durable A golden censer and altar is expresly applied to Christ Rev. 8. 3. 5. The Incense was brought m Lev. 16. 13. before the Lord into the most holy place 5. Christ is n Heb. 8. 1. in heaven before his Father even at his right hand 6. The smoake of the Incense like o Lev. 16. 13. a cloud covered the mercy-seate p Heb. 8. 1. Isa 4. 5. 6. Christs intercession so covereth the throne of grace in heaven as our sinnes are not seene 7. The sent of the Incense was very sweet Therfore it is called q Exo. 35. 28. sweet incense 7. r Ioh. 11. 42. 16. 23. Christs intercession is very pleasing to God ſ Isa 42. 1. Gods soule delighteth in him t Mat. 3. 17. He is his beloved Sonne in whom he is well pleased 8. u Lev. 16. 13 14. Incense was caried with bloud into the most holy place 8. x Heb. 9. 12. Christ with his owne bloud entred into the holy place Satisfaction and intercession go together 9. y Numb 16. 48. Offering incense was a meanes of attonement betwixt God mā 9. Christ is z 1 Ioh. 2. 2. the propitiation for our sinnes a Rom. 5. 10. By him we are reconciled to God and b 11. have received the attonement 10. c 2 Chro. 26. 18 Incense was to be offered up only by a Priest 10. d Heb. 8. 1. Christ was a true Priest So fit to make intercession No Angell no Saint can do it The type being thus applied to the truth in the particular circumstances thereof we will insist especially upon the maine substance here intended which is the true meanes whereby God is appeased here typified by Aarons offering incense namely Iesus Christ the beloved Sonne of God his making of intercession for sinners §. 39. Of the vertue of Christs intercession to appease God CHrist by his intercession is the onely true meanes of appeasing God All Legall rites instituted to this purpose were types hereof For the whole Law was a Col 2. 17. a shadow of things to come but the body is of Christ He is that b Gen 3. 15. seed of the woman that should bruise the serpents head and so slay hatred c Gal. 3. 16. He is that Seed of Abraham in whom all nations should be blessed by reason of this attonement He the d Heb. 10. 10. propitiatory sacrifice he the e Eph. 5. 26. cleansing water he the incense he the f Ioh. 3. 14 15. Brasen Serpent by which such as are stung by sinne and Satan are cured To omit other types g Eph. 2. 14. He is our peace h 1 Ioh. 2. 2. He is the propitiation for our sinnes i 1 Tim. 2. 5. He is the Mediatour betwixt God and man k 2 Cor. 5. 18. God hath reconciled us to himselfe by Iesus Christ l Rom 3. 25. whom God hath set forth to be a propitiation Therefore m Hebr. 1. 3. when he had by himselfe purged our sinnes he sate downe on the right hand of the Majesty on high where n 7. 25. he ever liveth to make intercession for us On which ground the Apostle maketh this holy challenge o Rom. 8. 34. Who is he that condemneth It is Christ that died yea rather that is risen againe and is even at the right hand of God who also maketh intercession for us Thus we see how plentifull and evident the holy Scripture is in this principle of our Christian Faith p 1 Tim. 3. 16. Christ being true God q Mat. 17. 5. his Fathers beloved Sonne in whom he is well pleased and having r Heb. 9. 12. by his owne bloud obtained eternall redemption he hath a power and right to quench the fire of Gods wrath and to make peace betwixt God and man The dignity of his person and the all-sufficiency of his sacrifice have made way thereto The like can not justly be said of any other meanes whatsoever in heaven or in earth Wherefore ſ 1 Tim. 2 5. There is one one onely Mediatour betwixt God and man the man Christ Iesus §. 39. Of the vanity of meere creatures intercession SVrely they do more incense then appease God who to the heape of their other sinnes adde this high pitch of presumption Intercession of men or Angels Can mans invented incense offered up with strange fire pacifie Gods wrath For intercession of men
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
voluntatem ejus est quanto magis Deum qui nihil temerè iurare po left Aug. Enar. in Psal 94. even a mortall Kings is as the roaring of a Lyon Pro. 19. 12. as messengers of death Prov. 16. 14. Who so provoketh him to anger sinneth against his owne soule Pro. 20. 2. What is it then to provoke the wrath of the King of Kings Yea so to provoke it as to force him to sweare in wrath that he wil be avenged on them It is a great matter for the Lord to threaten vengeance how much more to sweare it We have cause to feare when a man sweareth least by reason of his oath he do what he would not How much more ought we to feare when God sweareth who sweareth nothing rashly 3. It wil be our wisdome to take notice of such particular sinnes as God doth bind himselfe to revenge that we may the more carefully avoid them They are such as follow 1. Infidelity especially when God hath plainely revealed his purpose and made many promises and by his oath confirmed the same Deut. 1. 34. 2. Distrustfulnesse and doubting of good successe in that which God giveth in expresse charge Deut. 4. 21. 3. Idolatry whereby the true God is forsaken by those to whom he hath made knowne himselfe and false gods set in his roome Ier. 44. 26. 4. Profanation of holy things which manifesteth a disrespect of God himselfe Ezek. 5. 11. 5. Toleration of such as are impious against God whereby men are honoured above God 1 Sam. 3. 14. 2. 29. 6. Contempt of Gods word For what is that but a contempt of God himselfe Ier. 22. 23 24. 7. Perjury which is a kind of daring God to take vengeance Ezek. 17. 16. 8. Light esteeme of Gods favours and continuall murmuring at his providence Psal 95. 11. 9. Indolency and want of compassion at the miseries of Gods people Am. 6. 8. 10. Insultations over the Church of Christ in her calamities and when enemies prevaile against her Zeph. 2. 9. 11. Oppression of the poore Am. 4. 1 2. 8. 7. 12. Vnsatiable cruelty against such as fall into their clutches Isa 14. 24. §. 81. Of Gods undertaking his Churches quarrels III. * * * See §. 76. GOD undertakes his Churches quarrels What else doth that import which a a a Ios 5 13 14. Iehovah appearing to Ioshua in the shape of a man with a sword drawne in his hand said As a captaine of the host of the Lord am I now come In this respect is the Lord stilled b b b Exo. 15. 3. a man of warre and the warres of Gods Church are stiled c c c 1 Sam. 18. 17. warres of God As one evidence herof God hath oft visibly shewed himselfe by extraordinary meanes to fight for his as d d d Exo. 14 24 c. in the Red Sea against Pharaoh e e e Ios 6. 20. by causing the walls of Iericho to fall downe without warlike instrument f f f 10. 11. by casting downe great stones from heaven upon enemies g g g Iudg 3. 31. by enabling a man to kill 600 with an oxe goade h h h 7. 8. 12. by giving victory to 300 against an army that for multitude were as the sand of the sea i i i 15. 8. by the extraordinary strength which he gave to Sampson k k k 1 Sam. 7. 10. by scattering enemies with a great thunder l l l 14. 13 c. by putting an army to flight at the sight of two men m m m 2 Sam. 5. 24. 1 Sam. 14 15. 2 King 7. 6. by affrighting enemies when none appeare against them n n n Iudg. 7. 22. 2 Chro. 20. 22. by stirring up enemies that have conspired together against the Church to destroy one another o o o 2 King 19. 35 by sending his Angell to destroy in one night 185000. To these visible evidences may be added such phrases in Scripture as ascribe the waging of warre discomfiting of enemies and victories to the Lord such as these p p p Exo. 14 25 The Lord fighteth q q q Ios 10. 10. The Lord discomfited them and slew them r r r Iudg 7 22. The Lord set every mans sword upon his neighbour ſ ſ ſ 1 Sam. 14 15. The earth was stricken with feare by God t t t 2 Sam 5. 24. the Lord goeth out to smite the host This the Lord doth both to encourage his people and also to daunt his enemies Feare not therefore O Church and People of God u u u 2 Chro. 20. 20 Believe in the Lord your God so shall ye be established x x x Rom. 8. 31. If God be for us who can be against us Well may we on this ground say y y y 2 King 6. 16. They that be with us are moe then they that be with them And know O ye enemies that you have more then flesh and bloud to fight against you even the Lord of hosts in whose power your breath is z z z Act. 9. 5. It is hard to kicke against the pricks §. 82. Of mans implacablenesse making God implacable IIII. * * * See §. 76. THey are malicious and implacable enemies against whom Gods wrath is implacable How malicious and implacable enemies the Amalekites were against whom the Lord sweareth hath beene shewed a a a §. 2. before Little if at all better minded were the b b b Ier. 46. 18 19. Egyptians c c c Zeph. 2. 9. Moabites Ammonites d d d Isa 14. 24 25. Assyrians Babylonians and other enemies against whom God with like resolution did sweare vengeance These phrases e e e 1. Sam. 2. 30. They that despise me shal be despised f f f Lev. 26. 23. If ye walke contrary to me I will walke contrary to you saith the Lord g g g Isal 18. 26. With the froward thou wilt shew thy selfe froward These and such like phrases shew that it is mens implacablenesse which maketh God implacable When men are dealt withall according to their owne dealings God is justified and men are brought to sight of their folly whereby if repentance be not wrought in them their blacke mouthes wil be stopped and kept from barking against Gods severity 1. They that desire to understand Gods mind against them let them take notice of their owne mind against God and his Church 2. They that desire that God should cease smiting before they are consumed let them cease to provoke Gods wrath Fire will burne so long as fuell is put to it §. 83. Of warres desolations V. * * * See §. 76. WArre is a meanes of utter ruine When God would have the Canaanites and other nations whose land he had given to Israel to be rooted out he stirres up a a a Ios 12.
6 7. Moses Ioshua and the Israelites under them to make warre against them By warre was b b b 2 King 17. 6. Samaria and c c c 25. 9. Ierusalem ruined So was the spacious and populous city of Troy It was made as an open field The foure great Monarchs Iamseges est ubi Troia fuit Ovid. in Epist Penel. ad Vliss of the world that made many places in the world desolate did what they did in that kind by warre Experience of all ages gives too evident proofe of the truth hereof Warres ordered by God are the instruments of his wrath and justice against impenitent people in justice therefore they cause utter ruine in such causes As for men that delight in warre they are commonly cruell and mercilesse No marvell then though they where they can utterly destroy all before them Should men now delight in warre True it is that lawfull it is and necessary as hath beene proved * * * §. 13. before But it is mans iniquity that makes it a lawfull remedy and necessary It is directly contrary to comfortable and profitable peace and in that respect stiled d d d Isa 45. 7. evill O take heed of provoking the Lord of hostes least to other lighter judgements he adde this the heaviest externall judgement and so bring us to utter ruine e e e 2 〈…〉 14. Let me not fall into the hand of men By men are warres waged Whence it comes to passe that the evils there of are many and great §. 84. Of the continuance of Gods vengeance VI. * * * Sec §. 76. DIvine vengeance may continue age after age The extent of that vengeance which is denounced in the law giveth evidence hereof for it saith that a a a Exo. 20. 5. 347. Num. 14. 18. The Lord visiteth the sins of the fathers upon the children unto the third and fourth generation This in particular is threatned against b b b Isa 13. 20. Ier. 50 39. Babel that executed much cruelty upon the people of God By a propheticall spirit the c c c Psal 109. 13. Psalmist imprecateth as much against the enemies of Christ 1. d d d Rom. 2. 4. 2 Pet. 3. 9. Gods patience and long suffering is one cause hereof For he doth not utterly destroy and cut off all at once that give him cause so to do to try if by forbearing the extremity of vengeance they or their posterity may be brought to repentance Read Ier. 26. 18 19 c. 2. Gods jealousie and fiery indignation is also a cause of the continuance of vengeance For his wrath is such a lasting fire as if it be once kindled it cannot easily be put out The Law before the fore-named denunciation premiseth this cause * * * Exo. 20. 5. The Lord is a jealous God 3. Mens persisting in their impiety they and their posterity is another cause hereof and that the more immediate and meritorious cause which e e e Ier. 44. 21 22. the Prophet expresly upbraideth to the rebellious generation of the rebellious Iewes The law mentioneth this cause in this clause f f f Exo. 20. 5. Of them that hate me Here have we a ready answer to such as take boldnesse to Eccl. 8. 11. themselves because they behold not the whole wrath of God powred out at once But here they may learne that God can have warre with his enemies generation after generation now slaying some then others and at length all It was above 400 yeares before all Amalek was utterly destroyed yet here by Ioshua were many slaine After this more by g g g Iudg. 6. 33. Gideon yea h h h 10. 17. more also by other Iudges By Saul they were i i i 1 Sam. 14. 48. once and k k k 15. 7. againe smitten and finally by l l l 30. 17. David they were utterly vanquished And whereas many generations after this m m m Est 3. 1. Haman the Agagite who was of this stocke got some head the Lord had warre with him and destroyed n n n 7. 10. him and o o o 9. 10. his posterity Let children of wicked parents and succeeding generations of impious predecessors take heed how they tread in the wicked foot-steps of such as have gone before them especially where there are ensignes displaid of Gods battels against them For in such cases he useth to have warre from generation to generation Be not as your wicked fore-fathers were But cease yet to sin against God that he may cease to warre against you We have worthy presidents hereof in p p p 2 Chro. 29. 6 c. Hezekiah and q q q 34. 20 c. Iosiah Hitherto of such particular observations as arise from the words of this historie Now further in that Warre is here noted to be the means of Gods executing his fierce wrath on an obstinate people it is requisite that the evills of warre be distinctly noted and for aggravation thereof the benefits of peace §. 85. Of the evils of warre 1. FOr warre multitudes of men are gathered and those for the most part lusty stout and strong men In such multitudes it is scarce possible to have none but such as feare God Many many armies there have beene in all ages wherein not one that truly feared God could be found Very few armies have beene heard of whereof the greater Quis finis fructusve secularis huius non dico militiae sed malitiae Bern. ad Mil. Temp. c. 2. Quis ense accingetur non contraria lenitati iustitiae exercet id est dolum asperitatem iniustitiam propria scil negotia praesiorum Tertul. advers Iud. advers Marcion De militum vio lentia lege Chrys Hom. 76. ad Pop. Quovalidior est eo promptior ut inseriorem opprimal Ambr. Offic l. 1. c. 35. Erat ubique iustitium ob bellorum frequentiam Hier in Zac. 8. part have beene men truly religious and men fearing God but rather impious licentious and violent persons Where multitudes of such are assembled together what mischiefes may not be feared 2. For warre men use to be furnished with all kind of deadly weapons and mortall munition whereby souldiers are the more emboldened to all manner of outrages much cruelty is thereby occasioned Hence it comes to passe that men assembled in armies account all that they can come by be it by hooke or crooke right or wrong to be as their owne So as the places thorow which they passe and where they make any stay suffer much prejudice by them Instance the Danites that robbed Michah Iudg. 18. 16. 17 25. This undoubtedly was the cause that moved Iohn the Baptist to warne the souldiers that came to be instructed by him to take heed of doing violence Luke 3. 14. For the more potent men are the more forward they are to oppresse others And
Church in his owne dominions conferred upon him and liberty given him to reforme abuses crept into the Church Thereupon he made Articles and sent out injunctions for removing images reading Divine Service and the Holy Scriptures in English preaching Gods Word catechising children and performing other duties of piety so as the Gospell began to shine forth somwhat brightly in England till about six yeares after thorow the six articles established An. Dom. 1540 by Act of Parliament a cloud was gathered before that bright light That Act for establishing the six articles was among the common sort stiled the Scourge with six strings For many were therewith scourged to death The heads of those six Articles were these 1. Transubstantiation established 2. Communion in both kinds excluded 3. Priests mariage prohibited 4. Vowes of chastity warranted 5. Private Masses allowed 6. Auricular Consession justified 3. Edward the 6. comming to the Crowne dispelled the cloud of those six Articles yea and from the mist of other popish remainders so as in his time the Gospell shined out in her full brightnesse But yet about six yeares after by his death a thicker and darker cloud then was in the daies of Henry 8. gathered together in Queene Maries daies and over-shadowed the whole Land Then instead of the heavenly light of the Gospell an hellish light of burning fire brake out to the destruction of many 4. Queene Elizabeth by re-establishing the Gospell as it An. Dom. 1558 were by the brightnesse of the sun put out the fore-mentioned fire and so setled the Gospell of peace in this land as now 73 yeares we have enjoyed with it much externall peace These have beene very speciall deliverances which have apparantly beene wrought by the divine Providence They ought oft to be thought on that our hearts may be the more inflamed to give the glory of them to God To these might be added many other evidences of Gods Providence in preserving the foresaid Queene Elizabeth from many plots and treasons against her Person and life as also in preserving our late King Iames of blessed memory and our now royall Soveraigne But the heads of these have beene distinctly set downe before § 93. 94. §. 14. Of ascribing the glory of judgements to God IX * * * See § 5. THe glory of judgements on the Churches enemies is to be ascribed to God For by the fore-mentioned Providence are they executed He is the God of vengeance Hereof we have spoken a a a Churches Conquest on Exo. 17. 14 §. 66 69. before Onely here I suppose it to be most meet to make a particular and true narration of that judgement which b b b The Downefall was Oct. 26. 1623. This preached 5. Nov. next following ten daies ago befell the Papists in this parish whereof there are many uncertaine reports spread abroad §. 15. Of a downe-fall of Papists An Dom 1623 I Do the more confidently publish this history because I was an eye-witnesse of many of the things therein related and heard from the mouth of such as were present at the sermon the other things For upon the first hearing of the destruction of so many persons as by that Downe-fall lost their lives our Constables forthwith caused the gates of our Precinct it being enclosed about with walls and gates to be shut and raised a strong guard from among the Inhabitants to keepe the house where this accident fell out and to prevent tumult about it Thus thorow the favour of the Constables and Watch who were all my neighbours I had the more free and quiet accesse to view the dead bodies and to ensorme myselfe in all the materiall circumstances of that accident and that I did somuch the rather because the Bishop of London that then was sēt to me to inform my self thorowly of the whole businesse and send him a narration thereof under my hand whereupon I did not onely view matters my selfe but caused Carpenters to search the timber to take the scantlings thereof and to measure the roomes I was also present with the Coroner and his Inquest at their examining of all circumstances about the businesse And where my Lords Grace of Canterbury sent to me to come to him and to bring with me the best evidence I could I got the Foreman and others of the Iury and four persons that were present at the sermon and fell downe with the multitude but by Gods providence escaped death and one that stood without the doore in hearing but fell not all these I got to go with me to Lambith where I heard the witnesse which they gave to my Lords Grace about the matter One that fell with the rest and escaped death was M r. Gee a Preacher of Lankashire two other were a sonne and servant of a Citizen in Pater-noster Row The other also were men of good understanding able to conceive what they saw and heard and to relate what they conceived ON the Lords Day being the 26. of Oct. as we in England according to the ancient account of moneths and dayes in Christendome doe reckon the time but the 5. of Nov. as the late Gregorian account reckons it The occasion of the great concourse On that day a common report went up and downe farre and neare that one Drurie a Romish Priest would preach in the afternoone in a faire house in Black-Friers London whither they that would might freely come to heare him Vpon this Rumour fame also setting an high commendation on the excellency of the mans parts and eminency of his gifts very many Protestants as well as Papists Schollers as well as others assembled thither about three of the clocke in the after-noone A Description of the place The roome where they were assembled was a long garret the uppermost story of an high edifice built with stone and bricke The maine mansion house was inhabited by the French Ambassadour To the foresaid garret there were two passages One out of the Ambassadours with-drawing chamber which was private The other more common without the great gate of the said mansion house Vnder the garret was a great square chamber which one Redyate another Popish Priest had hired for himselfe Whereunto Papists much resorted to make confession and heare masse Vnder that the fore-said with-drawing chamber of the French Ambassadour And this with-drawing chamber was supported with arches of stone being immediately over the entrance into the great house At the South end of the garret and on the West side thereof there were bed-chambers and closets which other Priests had hired The bed-chamber at the South end was severed from the other part of the garret only by a partition of Wanscote which was taken down for the Sermon-time The length of the garret from North to South was almost 40 foot The bredth but 16 foot For it was within the roofe and so gathered in narrower then the roome below it which was about 20 foot square The two