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
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
of mans respect to God whether he will give credence and yeeld obedience to Gods Word because it is Gods Word for the Lords sake rather then for the messengers sake For this are the Thessalonians commēded because 1 Thes 2. 13. when they received the Word of God which they heard of men they received it not as the word of men but as the word of God O let us in like manner testifie our acknowledgement of Gods providence and prudence in receiving as from God Respect to be shewed to Gods Ministers as to God that which by his ministers is delivered unto us Thus shall we testisie such respect to God as will make him to give evidence of his good respect to us §. 10. Of the grounds that Ministers now have to foretell judgements Ob. MInisters have not now such certaine knowledge of Gods minde as of old the Prophets and Apostles had to whom God did immediatly and infallibly make knowne his minde Answ We have a more sure word namely the holy Scriptures 2 Pet. 1. 19. 2 Tim. 3. 16. which are given by inspiration of God These shew what sinnes do most offend God and what doe soonest pull downe vengeance from God upon the committers of them So as when Ministers see such sinnes impudently and impenitently committed they may well inferre that God purposeth to send some judgement to such a people To this purpose is it that the Apostle reckoneth up sundry sinnes that the Israelites committed in the wildernesse and judgements that followed thereupon that we should not sinne as 1 Cor. 10. 6. c they did and fall after the same ensample of unbeliefe or Heb. 4. 11. disobedience On this ground many Ministers well noting the sinnes of these times did foretell that God would bring on this City or a Plague or some other judgement And in the beginning of the yeare many did particularly foretell the Plague it selfe Their threatning was little regarded little or no amendment followed thereupon now therefore is the Plague among us * A publique fast was proclaimed to bec kept weekly every wednesday while the Plague continued Now that the Plague is begun let us my brethren be admonished to repent and as a fast is proclaimed so let us keepe it after a right manner 〈…〉 humiliation of soule and contrition of spirit renting our hearts turning to the Lord fasting from sinne as well as from food Prepare to meet thy God O England This beginning of the Plague is a reall demonstration of a greater Plague yet to come If by more then ordinary humiliation and conversion Gods wrath be not pacified this Plague is like to be greater then ever was before in our owne or our fathers dayes even such an one as shall make this City empty and make the eares of such as heare of it to tingle againe The Lion hath roared who will not feare The Lord God hath spoken who can but Am. 3. 8. prophesie §. 11. Of the meaning and doctrines of the first part of the 45. Verse of NVMB. 16. NVMB. 16. 45. Get you up from among this congregation that I may consume them at once THE first clause here noted is an admonition for avoiding the intended judgement a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elevatus suit In Hiphil clevavit se Targum saepe per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separavit Hoc in loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate vos The word translated Get you up properly signifieth to lift up ones selfe Yet the Iewes do interpret it oft times with a word that signifieth to separate ones selfe It is said before Verse 42. that the Congregation was gathered against Moses and against Aaron Hereupon it is likely that they were afraid and with feare cast downe as we use to speake and in regard thereof the Lord thus said to them lift up your selves or get you up Though in the former verse he spake onely to Moses yet here he useth the plurall number Get YEE up to shew that he had respect to Aarons safety also yea and to the safety of all that were not of their conspiracy Further because the multitude gathered together against them he addeth b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the middest or from among that assembly The word translated c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condixit indixit congregation properly signifieth such an assembly as by appointment meeteth together d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word that signifieth the place or time appointed for assembling together is derived from the same roote It here implieth a multitude that among themselves appointed and conspired to do what they did The particle e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS hath its Emphasis For it distinguisheth this rebellious assembly from the rest of the Israelites that did not conspire with them The particle that joyneth the following clause to this is a copulative f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND. It is thus word for word Get you up from among this congregation AND I will consume them so as it implieth that God would not destroy the multitude that sinned till they that sinned not with them were separated from them Our English importeth as much by using a particle that intendeth the end of doing a thing thus THAT I may consume them Others expound it with a causall particle thus FOR I will consume them All tends Genev. Engl. to the same The thing intended is set out by a g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth an utter destruction of them all It is sometimes used in the better part and signifieth a full absolute and perfect finishing of a thing as where it is said h Gen. 2. 3. God ended or finished or perfected his worke It is also used in the worse part applied to judgement or destruction and signifieth an utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummavit finall destruction of all appointed to destruction as where the Prophet said to Ioash i 2 King 13. 19 Thou hadst smitten Syria till thou hadst consumed it So it is here used This is thus threatned because by other judgements they had not bene bettered but still continued in their obstinacy as the former histories in this chapter evidently shew To aggravate this intended judgement the more it is added k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut repentè Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in momento at once or word for word to translate it as suddenly or in a moment Our English phrase at once implieth a quick speedy sudden doing of a thing as where Abishai said to David of Saul let me smite him m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una vice uno ictu Trem Iun. at once which is 1 Sam. 26. 8. as if he had more largely said I will not make much adoe nor belong
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.
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
27. Of using warrantable meanes to pacifie Gods wrath II. * See §. 25. SVch means must be used to pacifie Gods wrath as by Gods Word are warranted Of old before Gods will was so fully revealed and recorded as now it is Saints were wont to seeke extraordinary direction of God As a Gen. 25. 22. Rebekah when she felt children strugling together within her and b Ios. 7. 6. Ioshua when Israel fled before the men of Ai and c Iudg. 20. 28. the other Tribes that fought against the Benjamites and d 2 Sam 21. 1. David when there was a famine in his land and others on other like occasions The ordinary course under the Law was as this here prescribed by Moses in this particular case for which there was e Lev. 16. 12. before a more generall Law so burnt offerings in which respect David gave this advice to Saul f 1 Sam. 26. 19. If the Lord have stirred thee up against me let him smell an offering g Gen. 8. 20 21 Noah therefore after that great evidence of Gods wrath the flood offered burnt offerings and it is said that The Lord smelled a sweet savour So h 2 Sam. 24. 25. David and that by the advice of a Prophet to pacifie the wrath of God manifested by a fierce Plague offered burnt offerings What burnt offerings set forth As the incense was a type of the intercession of Christ so burnt offerings of the satisfactory expiatory and propitiatory sacrifice of Christ Iesus Yea they were also visible demonstrations of mans guiltinesse For the beast laid on the altar there lay in his stead that brought it and shewed what he had deserved namely not onely to be consumed here in materiall fire but also for ever to be tormented in infernall fire and the penitents bringing of his offering was a profession of his owne guiltinesse This by the way concerning the end of those offerings which were used to pacifie Gods wrath As for the generall point that meanes used to pacifie God must be such as are warranted in two especiall respects it appeares to be most equall 1. In regard of God who is to be pacified 2. In regard of man who is to pacifie him Gods will till he himselfe reveale it is secret his counsell unsearchable For Rom. 11. 34. who hath knowne the mind of the Lord or who hath beene his counseller None therefore can tell what may please or appease him till he make it knowne of himselfe As for men Rom. 1. 21. They are vaine in their imaginations and their foolish heart is darkened How then can they of themselves invent or conceive what may be well-pleasing to the most wise God Take a view of all humane inventions whether of heathens or others and you shall find them all to be very toyes much unbeseeming Gods excellent Majesty yea such as give no satisfaction to wise men that duly observe them no nor to the inventers themselves and therefore they are still thinking of adding altering and taking away By mans inventions Gods wrath is more incensed then appeased In vaine saith the Lord Mat. 15. 9. do they worship me teaching for doctrines the commandements of men §. 28. Of sacrificing humane bloud to pacifie God In Navigat Hispan sub Car. 5. Imper. in insula Carolina mactatio hominum legitur Carthaginenses Saturno excellentiores è filijs suis sacrificabaÌ„t Diodor. Sic. lib 20. WHo can sufficiently wonder at the vaine and foolish wit of men in inventing such meanes and courses to pacifie Gods wrath as are so farre from being agreeable to his will and warrantable by his word as they are cleane contrary thereunto and in that respect must needs incense his wrath more and more The Heathen of old were wont to sacrifice children virgins men and such like kinds of humane bloud which the Iewes giving themselves over to all Heathenish idolatry learned of them For where * 2 King 16. 3. the Heathen gave their children to Molech a 1 King 11. 7. the Idoll of the Ammonites which is supposed to be Saturne b Ier. 31. 35. the Iewes also did so not withstanding that c Lev. 18. 21. the Lord had expresly forbid them so to do and d Lev. 20. 2. Pater silium tradebat sacerdotibus qui faciebant dues rogos magnos inter hos puerum traducebant Et quidam moriebantur quidam superpius manebant Si pater unum ex si ijs traduceret reli quos sire salvos patrem in om nibus oe icem putabant made a capitall law against all that should so do As for the Heathen they had their Oracles at which they used to aske counsell and take advice in all their weighty exploits and in all their difficulties and distresses as e Num. 27. 21. Iudg 20. 18. the people of God were wont to aske counsell of the Lord. The Heathen supposed that God gave counsell at those Oracles but it was the Devill himselfe who most egregiously seduced them For the Holy Ghost calleth false gods f Deut. 32. 17. 2 Chro. 11. 15. Psal 10â— 37. 1 Cor. 10. 20 Rev 9. â—0 Devils Now g Joh 8. 44. â—â—ge Euripidis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero Offic. lib 3. the Devill hath beene a murtherer from the beginning and ever thirsted after mans bloud No marvell then that the counsell and advice of these oracles was that for appeasing wrath or removing calamities mans bloud should be sacrificed As of old when the Grecians were to depart after they had burnt Troy but were hindred by crosse and boisterous winds their Priest told them that their Kings daughter must be sacrificed which thereupon the foolish King suffered to be done a Ovid. Metam lib 13 sab 2. Polyxena also the daughter of Priamus and Hecuba is said to be sacrificed to appease the Ghost of Achilles b Victima vel Phabo sacra mâ—cteris ad 〈◊〉 Quam tulit à sae vo Theudalus hoste necem Ovid. in Ibin Theudatus or Theodatus King of the Bactrians is recorded to be sacrificed by Arsace King of Persia to Apollo after he had overcome him in battell c Frater ut Ancae quo sanguine debuit aras Tinxit c. Ibid. Pigmalion is said usually to sacrifice men to the gods d Vt qui Bistaniae templo caecidere Minervae Ibid The Bistans a people of Thrace made a law to sacrifice strangers to their gods e Quique Theonteae Taurica sacra Doae Ibid. Taurica Chersonesus a country in the North part of Europe now by some called Tartarica the lesse had inhabitants that also were wont to sacrifice strangers to Diana f Aut te devoveat certis Ahdera diebus Saxâ—â— devotum grandme plura petant Ibid. The men of Abdera a city of Thrace had a custome every first day of the yeare to stone a man to death and to sacrifice him to the
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
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.
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
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.
they have their authority and answerably to order matters In ordering whereof there being many cases wherein the very life of some particular persons is to be put in hazard for preservation of the whole state God hath given this power to supreme Magistrates to appoint whom they see best according to that which Moses said to Ioshua Choose us out men If men chosen might refuse to go to what purpose are they chosen Souldiers owe Exequendi jussa bellica ministerium milites debent paci salutique communi Aug. cont Faust Manich l. 2. c. 75. to common peace and safety the service of executing their Governours commands of waging warre Ob Hath one man power over anothers life Answ 1. Going to warre doth not necessarily presuppose losse of life Many returne home from warre not onely with their lives but also with much honour and wealth 2. Many are the cases warranted by God wherein some hazard their lives for others as Esth 4. 16. Iudg. 5. 18. Phil. Miles Christi securus interimit interit securior Sibi praestat cum interit Christo cum interimit Cum occiditur ipse non perijsse sed pervenisse cognoscitur Mors ergo quam irrogat Christi est lucrum quam excipit suum Bern. loc citat Non est potestas nisi à Deo vel jubente vel sinente Cum ergo vir iustus si fortè sub rege homine etiam sacrilego militet rectè possit illo iubente bellare civicae pacis ordinem servans cui quod iubetur vel non esse contra Dei praeceptum certum est vel utrum sit certum non est it a ut fortasse reum regem saciat iniquitas imperandi innocentem autem militem ostendat ordo serviendi Aug cont Faust Manich. l. 22. c. 75. 2. 30. 3. If in this case a souldier die he dieth in his way and in the worke of God so as his death may be his best advantage God having given his Angels charge over all his when they are in warre they will either keepe them from death or when they die they will take their soules as they did the soule of Lazarus to carrie it to blisse Therefore with much confidence he slayeth his enemy with greater confidence he is himselfe slaine He doth a good turne to himselfe if he be killed and an acceptable thing to Christ if he slay his enemy When he is slaine he is not destroyed but perfected The death which he inflicteth is Christs gaine and which he suffereth his owne gaine The application of this point of obedience in particular concerneth such as are or shal be commanded as Ioshua here was to fight with the enemies of the Church and State that they testifie their obedience readily with good conscience and courage and that for the Lords sake Quest. What if Christians be under the subjection of Idolaters or Infidels ought they at such a Kings command to go to warre Answ An ancient Father giveth this answer There is no power but of God either commanding or permitting it Therefore a righteous man if happily he serve as a souldier under a King that is even a sacrilegious man he may rightly warre at his command keeping the order of civill peace who is either assured that that which is commanded is against no command of God or is not sure whether it be so or no so that perhaps the iniquity of commanding may make the King guilty but the order of serving may prove the souldier to be innocent §. 38. Of the meaning method and doctrines of the tenth Verse EXOD. XVII X. And Moses Aaron and Hur went up to the top of the hill * * * See §. 1. THe performance of that promise which Moses made V. 9 is here generally propounded The performance is expressed almost in the same words wherein the promise was propounded In the promise Moses said I will stand on the top of the hill In the performance it is said Moses went up to the top of the hill Only here is not mentioned the rod of God in his hand but here are added two Assistants that went with Moses which were Aaron and Hur. Of Aaron much is spoken in other places His name was agreeable to his function For Aaron importeth a teacher and Priests whereof he was the first and chiefest were Summum Sacerdotium ab Aaron cepisse definimus Aug. quaest super Levit l. 3. q. 23. teachers whereupon it is said The Priests lips should keepe knowledge and they should seeke the law at his mouth Mal. 2. 7. This Aaron was elder brother to Moses Exo. 6. 20. For they died both in the same yeare and Aaron was 123 years old Numb 33. 38 39. And Moses but a 120 Deut. 34. 7. Yet was Moses preferred before Aaron For in that God saith to Moses of Aaron He shal be thy spokesman unto the people he importeth a Principality in Moses and a Ministry Cum dicit tibi loquetur ad populum satis indi cat in Moyse Principatum in Aaron Ministe rium Aug. Quaest super Exo. l 2. q. 10. in Aaron which is yet further confirmed in that it is added Thou shalt be to him instead of God Exo. 4. 16. Many and great were the prerogatives conferred on Aaron For 1. He was chosen to assist Moses in the messages which from God were sent to Pharaoh and in the wonders which were done in Egypt Exo. 4. 30. 5. 1. For Aaron could speake well Exo. 4 14. 2. When Moses was absent 40 dayes Aaron was appointed chiefe Governour in his roome Exo. 24. â—4 32. 1. 3. Aaron was the first that was annointed High-Priest Vestem sumebat Aaron qua eius summitas appareret Aug. loc citat and clothed with the glorious priestly ornaments Exod. 29. 5 c. 4. The Priest-hood was conferred upon Aaron and his seed by a perpetuall covenant None els might execute the services appertaining thereto Lev. 7. 36. Num. 18. 8. Num. 16. 40. 2 Chro. 26. 18. 5. In testimony of Gods choice of Aaron his rod onely among all the rods of the heads of Israel did bud blossome and bring forth ripe almonds and thereupon it was kept as a perpetuall memoriall before the Lord Numb 17. 8 10. Hebr. 9. 4. 7. Aaron was to make an attonement when Gods wrath was kindled and when multitudes died of the plague he stood betwixt the living and the dead and the plague was stayed Numb 16. 46 48. 8. Aaron both in regard of his externall function and also of his internall disposition is stiled The Saint of the Lord Psal 106. 16. Ob. He made a golden calfe Exo. 32. 4. He with Miriam murmured against Moses Numb 12. 1. He was incredulous Numb 20. 13. Answ These were indeed great sinnes and manifest fruits of the flesh but onely particulars The disposition of his soule and generall course of life was holy Which of the Saints had not their blemishes As the flesh may be in
gods for a prosperous successe of that yeare g Hered lib. 4. The Seythians are reported to sacrifice every hundreth man of the captives that they tooke h Plutatch Paral 38. Dosith lib. 3. rer Sicut It is recorded that a Plague was raised in Syracuse for incest committed by a father with his daughter and that counsell being asked of the Oracle answer was made that both Father and Daughter must be sacrificed to the Gods i Many more like instances to like purpose may be given but these are sufficient to discover the blindnesse and sottishnesse of the Heathen in seeking to pacifie God with such things as could not but much incense him §. 29. Of Popish toyes to pacifie God PApists also go two farre in using unwarrantable meanes such as cannot but kindle and inflame the fire of Gods wrath to pacifie the same as mens and womens whipping of themselves wearing shirts of haire going barefoot so many miles creeping up and downe to this and that place on their bare knees going long journies on pilgrimage to reliques and images of Saints to the holy land and if they be not inhabitants of Rome even thither also to visit it giving up their lands if they have any yea and leaving their callings to enter into and abide in some religious house as Monastry Fryery Nunnery Hermitage or the like going up and downe to beg living on almes offering such and such summes of money at such and such religious places forbearing such and such meates mumbling over so and so many times the Creed Pater noster and Ave-Maria and to do what els their Ghostly Father shall enjoyne them by way of pennance though it be to murther Kings or other persons Yea further wherein they go in inhumane cruelty beyond the Heathen in persecuting with fire and sword such as refuse to be subject to their Devilish devices a Neque vero securior ulla via in Ecclesia Dei unquam existimata fuit ad amovendam imminentem à Domino poenam quam ut haec paenitentiae opera homines cum vero animi dolore frequentent Concil Trid Sess 14. cap. 8 9. The Councill of Trent saith of some of these and other like workes of penitency as it cals them that never any safer way to avert the vengeance of God was found out in the Church b Haec ipsa opero quatenus quoad certum modum in particulari divinitus mandata non sunt grata sunt Deo sancta vtilia Bellarm. de Poenit. lib 4. cap. 6. Et paulo ante satisfactoria esse affirmat And her great Champion though he confesse that they are not commanded of God onely he thus minceth the matter after a certaine manner in particular not commanded yet he boldly avoucheth that they are acceptable to God and holy and profitable yea and satisfactory What Gods vengeance to be turned away by humane inventions Humane inventions to satisfie Divine justice Nor the excellency of the Divine Majesty will admit nor the vanity of humane apprehensions can invent any such satisfactions any such meanes as to avert such wrath The least that can be said of the best of the fore-said meanes of satisfaction is that of the Prophet c Isa 1. 12. who hath required them They may have d Col. 2. 23. a shew of wisdome in will-worship and humility and neglecting of the body not in any honour For they are vile and abominable in Gods sight §. 30. Of performing things warrantable with due circumstances III. * See § 25. THings warrantable in their substance must be performed with warrantable circumstances The many circumstances which God prescribed for doing the things which he enjoyned give proofe hereof For why should the Divine wisdome be so carefull in prescribing circumstances if man might be carelesse in observing them Where the Lord enjoyneth the celebration of the Passeover he thus expresseth it a Num. 9. 3. In the foureteenth day of this moneth at even ye shall keepe it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall ye keepe it If men failed in circumstances they were punished as if they had neglected the circumstance Instance b Lev. 10. 1. Nadab and Abihu that offered incense with strange fire and David and the Priests in his time that c 2 Sam. 6. 3. caried the Arke in a cart which d Num. 7. 9. Exo. 25. 14. Num. 4. 15. Deut. 10. 8. Ios 3. 3. should have beene caried on mens shoulders Wherefore David being better instructed by the visible evidence of Gods displeasure on Vzzah saith afterwards e 1 Chro. 15. 13 The Lord made a breach upon us for that we sought him not after the due order c. God having prescribed circumstances as well as substances to neglect the one or the other is to crosse his sacred will Yea to do things otherwise then he hath appointed when he hath appointed the rites and manner of doing any thing is to make our selves wiser then God Papists failings in mateall circumstances In this respect we have just cause to separate from the Remish Church though it be granted that for substance they hold many of Christs ordinances They have the Word read and prayers in their Churches but in an unknowne tongue which takes away the benefit thereof They acknowledge Christ their Mediatour High-Priest Head and Prophet but in that they joyne Saints in heaven as Mediatours men on earth as true proper sacrificing Priests their Pope a Spirituall head over the whole Church and give him power to coine new articles of faith they over-throw the forenamed Orthodoxall substances by these hereticall circumstances So the substance of Baptisme which they retaine they impeach by their additions of creame spittle and other like foolish inventions and by their false positions about the absolute necessity and operative efficacy of the externall worke The like might be exemplified in other ordinances What warrant have they for creeping to images prostrating their bodies before them offering to them going on pilgrimages wearing haire-shirts going barefoot whipping themselves mewing themselves up in cloisters caves Hermitages with an infinite number of their owne inventions Is God pacified with these Can such things appease his wrath What then can be expected for the performance of their ordinances but this doome of the high Indge Mat. 159. In vaine they do worship me teaching for doctrines the commandements of men And this Isa 1. 12. who hath required this of your hand Gospellers failings in mate riall circumstances I would to God there were no occasion among us given to feare the like doome True it is that we have by the Divine providence more and better light then Papists have whereby the vanity of their unwarrantable additions to Gods ordinances are discovered and abandoned yet many offer up their incense without fetching fire from the Lords altar For some