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
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
1. Warrantable by Gods Word 2. Agreeable to the action in hand 3. Answerable to the inward affection §. 30. Of seeking helpe of God in time IIII. * * * See §. 26. SVccour must be sought of God in season a a a Zeph. 2. 2. Before the decree bring forth before the day passe as the chaffe before the fierce anger of the Lord come upon you c. seeke the Lord. b b b Isa 55. 6. Seeke the Lord while he may be found call upon him while he is neare c c c Amos 4. 12. Prepare to meet thy God O Israel Meet him before he is gone meet him before he have caused his wrath to fall d d d Gen. 32. 9. So soone as Iacob heard that his brother was comming against him he makes his prayer to God He put it not off to the evening Yet e e e 24. when the evening was come and so he freed from distractions he returned to prayer againe and more earnestly wrestled with God f f f 2 Chro. 14 11. Before Asa began to fight with the Ethiopians he sought assistance of God So did g g g 20. 3. Iehosaphat and other pious princes So soone as h h h Exo. 32. 11. Moses heard God speake of wrath before he went downe to see the cause thereof he fell downe before the Lord to turne it away and i i i 31. when he had seene the cause thereof he went againe unto the Lord. Thus much evill may be prevented which otherwise De occurrendo periculis in tempore lege Chrys in initio orat 1. advers sud could not be redressed A fire when once it begins to flame out cannot so easily be quenched as it might before hand have beene kept from flaming and burning A breach which might with small cost and paines have beene prevented when it is made oft proves irrecoverable Great was the folly of the Israelites in the time of the Iudges who used not to cry to the Lord till they were sorely oppressed by their enemies And this was the cause that sometimes they received when they called upon God such an answer as this Goe and cry unto the gods which ye have chosen let them deliver you in the time of your tribulation Iudg 10. 14. O that we were wise to marke the opportunity and to take it Commonly like fooles we thinke of our cloakes when we are well wet and thinke of shutting the stable doore when the steed is stolne or of making our house safe and sure from theeves when we have lost our goods Many seeke not to God till necessity forceth them When the enemy hath got the day when the plague rageth and hath destroyed many when people die every where for want then it may be solemne prayer shal be made and a fast proclaimed Hereby as the folly of men is discovered so too just cause is given for their prayers to be suspected in regard of the soundnesse of them yea God is hereby provoked to leave men without succour because they sought it not in time §. 31. Of praying in any place V. * * * See § 26. Omnis locus ad meditandum cō gruus est Bern Medit devot c 6. ANy place may be fit for prayer This doctrine is to be limited according to the occasions of prayer For for publique prayer at least in times and places where liberty is granted to frequent publique assemblies a a a See The whole armour of God on Eph. 6. 18. Treat 3 §. 84. publique Churches set apart for Divine Service are fittest But where just occasions are offered of praying in other places in any place may that divine duty be performed b b b 1 Tim. 2. 8. I will saith the Apostle that men pray every where lifting up holy hands The charge of c c c Luk. 18. 1. praying alwaies and d d d 1 Thes ◠17. without ceasing implieth as much If occasions of prayer being offred we forbeare to pray because we are not in this or that place those precepts can hardly be kept But in particular we read of approved prayers made as e e e Act. 31. in Churches so f f f 10. 30. in houses g g g 9. 39 4. in chambers h h h Mat 6. 6. in closets i i i Act. 10. 9. on house-tops k k k Gen. 24 63. in fields l l l Luke 6. 12. on mountaines m m m Act 16. 13. by rivers-sides n n n Ion 1. 14. in ships o o o 2. 1. in a whales-belly p p p 1 King 19. 4 in the wildernesse and where not q q q Mat. 18. 20. Wheresoever prayer is rightly made there God after an especiall manner is present now r r r Exo 3. 5. Magis valet petentis affectus quam petitionis locus Aug de unit Eccles c. 16. Gods speciall presence makes any place holy and in that respect fit for prayer And such respect hath God to the true desire of his Saints as wheresoever by prayer they make it knowne there will God most graciously accept it Instance the fore-mentioned instances His promises for hearing prayer are without any limitation of place so as in any place we may expect the accomplishment of them What a dotage is it therefore so to dote on any one kind of place as never to pray but in such a place Or superstition blindeth such mens eyes or prophanenesse possesseth their hearts It is much to be feared that the prayers which they seeme to make in the places which they pretend most to affect are but cold prayers If the Spirit of supplication had'any heat in them it would be like that hot vapor that is compassed in a cloud or got into hollow places of the earth which rather then not find a vent will rent the cloud asunder with a thunder-clap or make the earth to quake They lose much holy acquaintance and familiarity with God that are so nice as not offer to meet with him except in such or such a place Wise Christians will rather sanctifie every place with this heavenly duty Their house their chamber their closet their bed their table and other like places shal be sanctified Vbicunque fueris intra temetipsum ora Si longè fueris ab oratorio noli quaerere locum quoniam tu ipse locus es Si fueris in lecto aut in alio loco ora et ibi est templū Bern. Medit. devot c. 6. therewith If they be in a journy their Innes and places of repast shall therewith be sanctified So their ship and cabin if they be on the sea So their tent or the field if they be in warre So every place according to the present occasion By a pious mind well devoted to Godwards and by a conscionable performance of this principall duty of
the soule where the Spirit is so in such a soule may some fruits of the flesh sprout out 9. Aaron was an especiall type of Christ Heb. 5. 4 5. Ob. Melchizedech was the type of Christ Heb. 5. 6. Answ Melchizedech was a type in sundry eminent prerogatives which are noted by the Apostle Heb. 7. But yet in the office it selfe the office of Priest-hood Aaron was also a type By these particulars noted of Aaron it plainly appeareth that he was a fit assistant to Moses in that solemne duty of prayer continued a whole day The other that assisted Moses is called a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hur. His name according to the notation of it doth imply a Magistrate The garment with which Mordecai was clad when King Ahashuerosh advanced him to Magistracy hath this Epithite given unto it It is translated b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hest 8 15. white Governours of old were wont so to be arrayed c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. 21. 8 11. Neh. 2. 16. 5. 7 Isa 34. 12. Quos Propheta Ier. 27. 20. nuÌ„cupat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principes A word of the same root in the plurall number is oft used to set out Nobles Governours Rulers or Elders in a common-wealth Whether this were his proper name or a name of his place is not very certaine But most certaine it is that he was made a Magistrate in that State Hereupon when Moses was to be absent some while from the people he saith Exod. 24. 14. Behold Aaron and Hur are with you if any man have any matters to do let him come unto them namely to Aaron for matters spirituall and to Hur for matters temporall d d d Moses iussit fratrem Aaron sororis Mariae virum nomine Vrion sibi assistere c. Ioseph Antiq. Iud. l. 3. c. 2. Flavius Iosephus rendreth this reason of Moses his taking these two Aaron and Hur with him that the one was his brother the other his sister Miriams husband But of this latter we have no evidence in Scripture Evidence we have as hath been shewed before that Hur was a Prince and Governour of the people The reasons of going to the top of the hill are before declared § 24. In setting out the Performance of the fore-mentioned Promise there are offered to our consideration 1. The Persons 2. Their Preparation The Persons are Principall Moses Assistant Aaron Hur. Their Preparation is set out 1. By their Action Went up 2. By the Place To the top of the hill The addition of two other Persons as Assistants to the Principall sheweth that I. In extraordinary prayer mutuall assistance of Saints is usefull The distinct kinds of Persons as Moses the chiefe Prince and Prophet Aaron the Priest Hur a Magistrate under Moses declare that II. Men of eminent place in Church and Common-wealth are most bound to crave divine succour in time of need The action together with the place having relation to the promise made vers 9. giveth evidence that III. Prayer promised must be performed Of desiring others prayers See The whole armour of God Treat 3 §. 144 148 c. §. 39. Of assisting one another in extraordinary prayer I. * * * §. 34. Hanc orationis legem servaverunt tres pueri in camino ignis inclusi consonantes in prece spiritus consensione concordes Cypr. Ser. 6. de Orat. Dom. Vide plura ibid hâc dere Of ioyning together in prayer See The whole Armour of God Treat 3. §. 91. Dum in praesenti seculo sumus orationibus invicem possumus adiuvari Hier. Comment l. 3. in Gal 6. Mutuis votis nos invicem foveamus custodiamus armemus Cyp. Epist 7. Papae IN extraordinary prayer mutuall assistance of Saints is usefull It is expresly recorded that Hezekiah the King and Isaiah the prophet both of them prayed and cried to heaven when Sennacharib invaded Ierusalem with an huge hoste The destruction of that host followed thereupon 2 Chro. 32. 20 21. Esther as she sent to the Iewes to fast for her so she and her maidens fasted together Esth. 4. 16. Daniel though a man powerfull in prayer desired the assistance of his three companions when he begged an extraordinary favour of God Dan. 2. 17. 18. Yea Christ himselfe the Mediatour betwixt God and man when in the dayes of his flesh he withdrew himselfe to that extraordinary prayer which he made that very night wherein he was apprehended took three of his prime Disciples and calls on them to watch and pray Mat. 26. 37 41. Mutuall assistance of Saints makes prayers much more powerfull and effectuall then otherwise they would be For the fervour of one mans spirit joyned with anothers is as fire put to fire wherby the heat is much greater Iron sharpneth iron so a man sharpneth the countenance of his friend Pro. 27. 17. That is society and mutuall communion betwixt friends is of as great force to quicken each others spirit and so to cheere up their countenance as whetting iron upon iron is to sharpen it This proverbe is best verified in the communion of Saints about holy duties and especially in mutuall prayer whereby we may much cherish support and encourage one another This pattern of these three Worthies Moses Aaron and Hur is most worthy our due observation and that as oft as any weighty and just occasion is offerd Let it not therfore be enough in extraordinary cases to make our ordinary prayers And as we set our selves more then ordinarily to performe this duty so let us suspecting our owne weaknesse and dulnesse take the helpe of some choice ones who in such a case may be a good help unto us Provided that the good lawes of Church and Common-wealth under which we live be not herein scandalously violated and we our selves brought Nos incomparabiliter plu quan Petrus Paulus or atiâ—num fraternarum auxilijs indigemus Aug Probae Epist 12. cap 16 into such troubles as the enduring thereof cannot minister unto us any sound ground of comfort But for the point the best that be need the prayers of others The Apostles in their time craved and obtained this helpe We do beyond comparison much more need the helpe of others prayers §. 40. Of Magistrates and Ministers care to seeke helpe of God in publique need II. * * * See §. 38. MEn of eminent place in Church and Common-wealth are most bound to crave divine succour in time of need Thus have good Kings and other Magistrates Quomodo populus debitor est primitiarum offerendarum Principi sic Princeps debitor est populi offerre pro pro co victimas Hier CommeÌ„t l. 14. in Ezec. 45 Sacerdoles debent Dominum deprecari pro populo Idem in Ioel 2. and good Priests and other Ministers done in all ages Instance the examples of a a a Ios 7. 6. Ioshua and
conclude when the cause of warre is just the danger or conquest of a Christian is to be ballanced by the affection of the heart not by the issue of warre The issue of the combate can not be ill where the cause of the combatant is good as the Ex cordis affectu non belli eventu pensatur vel periculum vel victoria Christiani Si bona suerit causa pugnantis pugnae exitus malus esse non peterit sicut nec bonus judicabitur finis ubi causa non bona intentio non recta praecesserit Si in voluntate alterum occidendi te potius occidi contigerit moreris homicida Quod si praevalâ—s voluntate superandi vel vindicandi fortè occidis hominem vivis bomicida Non autem expedit sive vivo sive mortuo sive victori sive victo esse homicidam Infoelix victoria quae superans hominem succumbis vitio Bern ad Mil. TeÌ„p c. 1 issue may not be accounted good when a good cause and right intention hath not gone before If with a mind of slaying men thou art kild thou diest a murtherer But if thou prevailest and in desire of conquest and revenge thou slayest another thou livest a murtherer But it becomes not a Christian whether he live or die be a conquerer or be conquered to be a murtherer Vnhappy is that victory where a conquerer of man is conquered by sin §. 48. Of the interpretation and resolution of the twelfth Verse EXOD. XVII XII But Moses hands were heavy and they tooke a stone and put it under him and he sate thereon and Aaron and Hur staid up his hands the one on the one side and the other on the other side and his hands were steddy unto the going downe of the sun THe performance of Moses promise generally propounded in the tenth verse is here more distinctly exemplified Where first the cause of Moses letting downe his hands whereof a a a Vers 11. before is thus expressed Moses hands were heavy b b b Vers 11. When he spake of holding up he used the singular number hand but here making mention of his heavinesse he useth the plurall number hands whereby we are given to understand that first Moses lift up one hand and that waxing weary he took the rod in the other hand and lift up that and so continued to change from hand to hand til both hands were weary The wearines of Moses hands is set out by the heavines of them For if a mans hand be held up long and steddily without stirring it will waxe numne by reason of want of bloud and coldnesse of that bloud which is That spirit which quickneth the members of a mans body is in the blood blood failing or waxing cold the member for want of spirit and the vigour thereof becomes heavy as by experience we may observe in dead corps and heavinesse of a mans hands makes him weary in holding them up Wearinesse then which is an humane infirmity was the cause of Moses letting down his hands whereby as by an outward signe the weaknesse of his faith and fainting of his soule and spirit is set out as was noted c c c § 42. before To helpe Moses infirmity Aaron and Hur finding a great stone the best meanes that in that place they could find for Moses ease they bring it to the place where he stood and so set it as he might conveniently sit upon it and continue the better to hold up the rod of God the stone was like one of them which Ioshua caused to be set in Iordan a massie Ios 4. 9. stone The same title is given to them and this That which some alledge as the end of laying this stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Moses that he might rest his elbow on it can not well stand with this clause following in the text and he sate thereon As for means to settle his hand and to make it the more steddy it is added And Aaron and Hur staid up his hands They put their hands under his elbow and by their armes the one on the one side the other on the other side kept his hands that they could not sway aside one way or other By this externall assistance and supportance of Moses hands in regard of his bodily weaknesse their joyning of spirits with his their mutuall faithfull prayers are signified Such helpe did the fore-mentioned assistance bring to Moses as his hands which were before so heavy and feeble as he was forced to let them fall remained steddy and that not for an houre or two but all the day even untill the going downe of the sun which implieth that his spirit was so revived by their mutuall and joynt prayers as with much alacrity and great ardency he continued to pray all the day long Here then is declared The benefit of mutuall prayer More distinctly here is offered to our consideration 1. The Need thereof The Helpe thereof The Need is 1. Expressed in these words Moses hands were heavy 2. Exemplified by the means used to supply that Need. The Means were of two sorts 1. One for his Body 2. Another for his Hand The Meanes for his body was a stone In setting downe hereof is noted 1. How it was prepared 2. How it was used The Preparation is noted in two actions 1. They tooke a stone 2. They put it under him The use of it is in this phrase He sate thereon In setting downe the means for his hand is shewed 1. What was done Aaron and Hur staid up his hands 2. How it was done The one on the one side the other on the other The helpe received hereby was perseverance and that so long as was need Here then we have 1. The vigour which Moses received His hands were steddy 2. The continuance thereof Vntill the going downe of the sunne The weaknesse here manifested in Moses giveth instance that The best Saints are subject to dulnesse in pious duties Hereof before in § 45. The means used to support him in this his weaknesse and the benefit received thereby is here especially to be insisted upon Of the Persons here assistant to Moses which were Aaron and Hur sufficient hath beene spoken § 38 39 40. 1. The notice and care that Aaron and Hur tooke of and about Moses weaknesse gives proofe that I. Due consideration is to be taken of one anothers weakenesse 2. The means which they use in taking a stone and putting it under him sheweth that II. All good meanes must be used to support our brothers weaknesse 3. Moses manner of using the means he sate upon the stone being a gesture not very proper to prayer yeelds example that III. Mans weaknesse gaineth dispensation for circumstances in divine matters 4. The Action of Aaron and Hur who stayed up Moses hands affords evidence that IIII. We must be are one anothers burdens 5. The Manner of doing it One on the one side the other on
the other side implieth that V. Vnion of spirits is very helpfull 6. The event following hereupon that Moses hands were steddy declares that VI. The weake are strengthened by aid from others 7. The continuance of all that was done untill the going downe of the sun as it amplifieth the point before mentioned of the strength which they that faint may receive by aid from others so it gives demonstration that VII If need require prayer must be long continued Herof read The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 98. Part. 6. § 137 c. §. 49. Of considering others weaknesse I. * * * See §. 48. DVe consideration is to be taken of one anothers weaknesse Many are the exhortations of Scripture tending hereunto such as these a a a Phil. 2. 4. Looke every man also on the things of others b b b Heb. 10. 24. Let us consider one another c. The pitifull aspect which the c c c Luke 10. 30. Samaritan cast upon the wounded man commended by the Lord and the Priests and Levites unmercifull passing by reproved in the parable do further give good evidence to the equity of the duty Notice and consideration of our brothers need is the ground of that compassion which may be wrought in our bowels whereby we are moved to afford the best succour that we can It is oft noted of Christ that f f f Mat. 14. 14. Luk. 7 13. he saw such and such and had compassion on them g g g Ezek. 16. 6. Yea God himselfe thus expresseth the occasion of that compassion which he shewed to his Church When I passed by thee and saw thee polluted c. God here taketh upon him the affection of man whereby he sheweth what may in man move compassion O that men would be watchfull one over another to observe wherein their brother fainteth or faileth and afford what helpe and succour they can as Abishai did to David 2 Sam. 21. 15 16 17. Herein we should prove as Gods one to another Thus might Governours do much good to their Subjects and Subjects againe to their Governours So Ministers to their People and People to their Ministers So Husbands and Wives Neighbours and Neighbours Friends and Friends yea all of all sorts We are all one flesh mutuall members of one and the same body Let us therefore be of like affection one to another and as ready to helpe and succour each other as one member is to succour another Howsoever Cain most un-brotherly yea very butcherly said Am I my brothers keeper yet he ought to have beene his brothers keeper as all of us are and therefore as keepers of Gen. 4. 9. one another we ought to consider one another §. 50. Of supporting others weakenesse II. * * * See §. 48. ALL good meanes must be used to support our brothers weakenesse To this tend such admonitions as these a a a Isa 35. 3. 1 Thes 5. 14. Strengthen ye the weake hands and comfort the feeble knees Comfort the feeble minded support the weake b b b Act. 20. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hereunto the Apostle puts a must which imports a necessity ye ought or ye must support the weake The Greeke word translated support is oft used for c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Fab. under-propping a thing ready to fall and d d d Luk. 1. 54. Vide Bezoe annot majores in hunc loc in Act. 20. 35. for taking one that is weake by the hand to raise him up A fit Metaphor for the point in hand That which is noted of Christs taking by the hand such as were e e e Mar. 1. 31. weake f f f Mat. 14. 31. ready to sinke yea and g g g Mar. 5. 41. dead when he meant to raise them giveth evidence of the equity of the fore-mentioned duty God himselfe doth hereby testifie that goodnesse which is in him and that care which he taketh of men in their weaknesse for saith he h h h Ezek. 34 16. I will bind up that which was broken and wil strengthen ohat which was sick Hereupon his people are incouraged in their weaknesse to seeke succour of him i i i Hos 6. 1 2. Come say they Let us returne unto the Lord for he will heale us He will bind us up he will revive us He will raise us up In this respect the Spirit of God hath this title k k k Ioh. 14. 26. Comforter by a kind of property given him For our better stability l l l Psal 91. 11. God hath given his Angels charge over us to keepe us c. If thus the Father Sonne Holy Ghost and holy Angels be so tender over us as in our weaknesse to support us should not we use all the good meanes we can to succour and support one another in our weakenesses Many motives there be to presse this point As Motives to succour one another 1. That propinquity which is betwixt children of men who are all one flesh Hide not therefore thy selfe from thine owne flesh Isa 58. 7. 2. That Condition wherein all are and whereby they are Considerare debemus quod aegritudinem sive animae sive corporis quam in homine alio videmus etiam nos habere possumus Hoc ergo exhibe amus c. Aug. deverb Apost Serm. 21. subject to such necessities as may need others succour The Apostle therefore where he presseth this duty of restoring others inferreth this motive Considering thy selfe least thou also be tempted Gal. 6. 1. 3. That humanity which becomes our nature whereby we give evidence that there are such bowels in us as are moved at others necessities Christ therefore tooke unto himselfe our nature that he might give evidence thereby that he was mercifull Heb. 2. 17. It is inhumanity not to be touched with others needs 4. That mercy which is required to be shewed to asses and oxen which lying under their burdens are to be helped up And are not men more worthy then asses or oxen Exo. 23. 5. Deu. 22. 4. 5. That Sympathy which is in other creatures Even unreasonable creatures are ready to run at the cry of such as are of their owne kind Should reasonable men have lesse sympathy then unreasonable beasts Lam. 4. 3. 6. That efficacy of regeneration which of Wolves Leopards Lyons Beares Aspes and Cockatrices maketh Calves Lambs Kids and Children Isa 11. 6 c. 7. That pity and compassion that readinesse and forwardnesse that is in God to succour and support us in all our weaknesses whereof before Be ye therefore followers of God Be ye mercifull as your father is mercifull Eph. 5. 1. Luke 6. 36. By our willingnesse and readinesse to succour such as need our succour we gaine assurance and give evidence that our corrupt nature is altered Do they well consider