Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	brother_n	priest_n	49	3	7.1674	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01974	Gods three arrovves plague, famine, svvord, in three treatises. I. A plaister for the plague. II. Dearths death. III. The Churches conquest over the sword. By William Gouge Doctor in Divinity, and preacher of Gods Word in Black-Friers, London.	Gouge, William, 1578-1653.; Gouge, William, 1578-1653. Dignitie of chivalrie.; Gods three arrowes. aut	1631 (1631)	STC 12116; ESTC S103284	362,085	493

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

not but slay both man and woman c. And the Lord himselfe d d d Ezek. 9. 6. slay utterly old and yong 2. For practice note the patternes of e e e Gen. 14. 17. Abraham and of the people of God under f f f Num. 31. 7. Moses g g g Ios 8. 22. Ioshua h h h 2 Sam. 8. 2. David and others guided by the Spirit of God 3. For Gods approbation we have a memorable instance thereof by the ministry of Melchizedek a Priest of God i i i Heb. 7. 1. who met Abraham as he returned from the slaughter of the Kings and blessed him 4. For Gods remuneration The continuance of Iehu his raigne k k k 2 King 10. 30. unto the fourth generation for flaying Ahabs stocke And l l l Ezek. 29. 19. the reward which the Lord gave to Nebuchadnezzar for destroying Tyrus are evident proofs 5. For Gods vengeance on such as did not slay those enemies that should have been slaine there is instance in m m m 1 Sam. 15. 13 19. Saul and n n n 1 King 20. 42 Ahab When enemies are slaine it is in a defensive or offensive warre If in defensive warre then there is no other way to preserve our owne lives from such as band themselves together in armes but by slaying them They shew that they seeke the lives of them against whom they come The slaughter therefore of enemies is but a preservation of our owne lives And the bloud which in defensive warre is shed is shed se defendendo in defending ones selfe which was never counted unlawfull Such are a cause of their own death And he that is the cause of death is more infault then Qui causa mortis est potius in culpâ est quam iile qui occidit Aug. Macedon Epist 54. he that killeth As for offensive warre when it is rightly undertaken it is either for some unsufferable wrong done or for just feare of wrong in time to come In such a case warre is a publique execution of justice So that it is as lawfull in these cases for souldiers to slay true enemies as for executioners to put to death malefactors arraigned condemned and delivered to them for that end Besides by slaughter of enemies the land against which they are enemies hath rest and security as towns and high waies are safe and quiet by executing theeves This effect of destroying enemies is oft noted in Scripture Iudg. 3. 10 11 Cum homo ab homine occiditur multum distat utrum fiat nocendi cnpiditate vel injustè aliquid auferendi sicut à latrone an ulcisc endi vel obediendi ordine sicut à judice sicut à car●ifice●an evadend● sive subveniendi necessitate sicut interimitur hostis à milite Aug. Ib. 30. 5. 31. 2 Chro. 15. 15. 20. 30. Thus just and due causes of slaying enemies must rightly be observed For when one man is kild of another there is great difference whether it be done with a desire of wrong and robbery as theeves do or in course of punishment and obedience to law as Iudges and executioners do or thorow necessity of avoiding danger and affording succour as souldiers do Ob. David seemeth to be branded for slaying so many enemies as he did For as a reason why he was not thought fit to build the Temple it is said to him Thou hast shed bloud abundantly and hast made great warres c. Thou hast beene a man of warre and shed blouds 1 Chro. 22. 8. 28. 3. Answ This is not upbraided to David as a crime or as a matter of ignominy For it was his glory that he q q q 1 Sam. 25. 28. fought the Lords battels and r r r Heb. 11. 32. for that he is put into the catalogue of Gods Worthies But first thereby is implied that David could not have such leasure as was meet for so great a work as the Temple was which is more fully expressed by Salomon in these words s s s 1 King 5. 3. David my father could not build an house unto the name of the Lord his God for the warres which were about him on every side c. 2. The building of that Temple was a type of the building of the spirituall Temple the Church of Christ The builder thereof must be an answerable type of the builder of the spirituall Temple who was t t t Isa 9. 6. the Prince of peace Thus Souldiers need not be daunted at the bloud which they shed in warre much doth God himselfe thus intimate to David u u u 1 Chro. 22. 9 10. A sonne shal be borne to thee which shal be a man of rest c. He shall build an house for my name c. The good warrant which souldiers have for slaying their enemies in warre giveth good encouragement to them for Miles hostem judex vel Minister ejus n●centem non mihi videntur peccare cunshominem occidunt Aug. de lib. arbitr l. 1. c. 4. a cheerfull going to warre and for valiant fighting therein And though by their valour much bloud may be shed yet they need not be any more daunted thereat then Iudges Iuries Executioners and other Ministers of Iustice for putting many malefactors to death Souldiers are no more guilty of bloud in slaying enemies in warre then Ministers of Iustice in putting capitall malefactors to death It is indeed a matter of pity and it ought to move our bowels of compassion that people should be so wicked and desperate as to give occasion to have their bloud shed but the occasion being given a a a Deut. 13. 8. 19. 13. pity must be laid aside b b b Ier. 13 14. Ezek. 5 11. Zec. 11. 6. God himselfe in such cases casteth off pity Wherefore shedding of bloud in just warre is so far from unlawfull cruelty as it is a point of most warrantable equity Pity in this case may prove the ruine of the citie and more prejudiciall to a State then tolerating theeves murtherers traiters and such other pernicious malefactors Onely that which is lawfull must lawfully be used to Directions about killing enemies which end receive these few directions 1. Shew that thou delightest not in bloud Shed no more then of necessity thorow the obstinacy of enemies thou art Pagani necandi non essent si quomodo aliter possent à nimiâ infestatione seu oppressione fidelium cohiberi Bern. ad Mil. Temp. cap 3. Magnum Babyloniae crudelitatis indicium est ne senibus quidem pepercisse quorum aetas etian interhostes venerabilis est Hier. Com in Isa 46 In what cases no mercy to any forced to shed If enemies yeeld and relinquish their hostility spare them Read the charge which the divine law giveth to this purpose Deut. 20. 11. 2. Slay not such as cannot hurt thee as weake women aged men and young

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 praeval●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. Tēp 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