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
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
Ministers or rather Gods e Isa 10. 5. rod staffe and f 34 6. sword to smite his people withall The Lord takes upon him to revenge that he may order vengeance as he seeth just cause either to aggravate or mitigate Lege Tertullianum lib. 1. cont Marcion Qui dixit Deum non ulcisci malos it to continue or to cease punishing which questionlesse was the reason that moved David to say g 2 Sam. 24. 14. Let us fall now into the hand of the Lord. As all hope of impunity is hereby taken away so good ground of penitency is given How can any thinke to escape seeing the every-where present all-seeing impartiall God undertaketh to punish him h Heb. 10. 30. Vengeance belongeth unto me saith the Lord where upon he inferreth I will recompence Feare therefore to provoke this avenger Do not vainely hope to escape his revenge though thou persist in sinne Yet if after thou hast sinned thy heart smite thee and thereupon true repentance be wrought in thee prepare to meet thy God Thus maist thou either prevent and keepe off all vengeance as i Ion. 3. 10. the Ninevites did Or if he have begun to strike thou maist make him k 2 Sam 24. 16 17. repent of the evill and cause him to stay his hand as David did It is God that smiteth To him therefore must we looke It was the aggravation of Israels obstinacy that l Isa 9. 13. They turned not to him that smote them §. 22. Of the utter destruction which stubbornenesse brings to men VI. * See §. 11. STubbornenesse after some stroakes causeth utter destruction a Lev. 26 18 c. So much is threatned in the Law and b Isa 1. 5 c. 9. 13 14. Am. 4 6 c by the Prophets declared to be accomplished Many particular remarkable instances hereof are recorded in Scripture Deu. 29 19 c that succeeding ages might be the better warned thereby c Gen. 14. 10 11 Sodom and the Cities that tooke part with her were overcome and sacked by the foure Kings that came against them This was no light stroake yet it wrought no amendment Wherfore not long after d Gen. 19. 24. they were utterly destroyed with fire and brimstone from heaven Pharaoh and his subjects were so smitten with e Exo. 7. 20. c ten severall plagues as gave sufficient demonstration of their folly in standing out against the great Lord of heaven yet still continued they to harden their hearts against God therefore at length f Exo. 14. 28. he and his whole host was drowned in the Red Sea The Israelites were oft and sorely punished by many judgements but no whit bettered by any of them so as the Lord was provoked at length to make their land desolate g Lam. 1. 1 c This h Mat. 3. 10. phrase which Iohn the Baptist useth The axe is put to the root of the tree importeth as much By the axe he meaneth Gods judgement by the tree the nation of the Iewes by putting to the root an utter extirpation A tree may be lopt and yet stand and grow and flourish againe But if it be cut at the root downe falls body boughs and all He implies therfore that whereas God had formerly by Plague famine sword captivity and other like judgements lopt them and oft times made them bare now he intends to cut their root utterly to cut them downe and cast them off Gods justice and wisdome yea and the glory of all his See the Churches Conquest on Exo. 17. 14. § 69. properties provoke him so to do If the stubbornenesse of sinners against lighter judgements might carry it away man would seeme stronger then God Gods wisdome and justice would be much impeached His corrections would be despised his Word not regarded Besides others would be emboldened by the stubbornenesse of some to carrie themselves stoutly against God Mortall Kings and other Governours Parents and Masters will not suffer their inferiours to carrie away the masterie by stoutnesse Can we then imagine that the immortall God will suffer it He can and will beat downe the stubbornenesse of the stoutest Humble your selves brethren under the mighty hand of 1 Pet. 5. 6. God If he threaten fall downe before him repent go not on to provoke him further If we go on to provoke him more and more his rod will be turned to a staffe his staffe to a sword cleane to cut us off §. 23. Of sudden judgements VII * See §. 11. SVddennesse adds much to the severity of a judgement In way of terrour suddennesse is oft threatned as where the Lord saith a Exo. 33. 5. I will come up into the midst of thee in a moment and consume thee b Psal 73. 19. How are they brought into desolation as in a moment c Pro. 1 27. Their destruction commeth as a whirle-wind d Deut. 7. 4. The anger of the Lord wil destroy thee suddenly e Pro. 6. 15. His calamity shall come suddenly suddenly shall he be broken without remedy f Isa 29. 5 z 30. 13. 47. 11. It shal be at an instant suddenly g Ier. 6. 26. The spoiler shall suddenly come The terrour of Babylons destruction is hereby aggravated in that it was h 51. 8. suddenly fallen yea and of Sodom which is thus expressed i Lam. 4. 6. The punishment of the iniquity of the daughter of my people is greater then the punishment of the sinne of Sodom that was overthrowne as in a moment It is noted that k Gen. 19. 23. the Sun was risen upon the earth a little before the fire and brimstone fell from heaven That rising of the Sun made shew and gave hope of a faire day Yet then even on a sudden was that faire skie turned into a sulphurious and most dismall skie Mischiefes of sudden judgements 1. Sudden judgements strike men into amazement So saith Eliphaz l Iob. 22. 10. Sudden feare troubleth thee It makes men at their wits end as we speake Instance a sudden and unexpected surprisall by an enemy 2. Sudden evils not onely confound a mans wit and understanding but they bereave him of the use of such meanes as are usefull for his succour For there must be time for providing sufficient meanes 3. They are a great hinderance to true repentance to faithfull prayer and such like spirituall meanes whereby the wrath of God might be pacified and judgements prevented or removed 4. They are evidences of Gods incensed and implacable wrath As a man that is fully resolved to punish and not to spare will suddenly do what he intends to do This affords matter of instruction and direction Instruction in Gods tender respect to us For though by our sinnes we have long and much provoked him suddenly and utterly to destroy us yet hath he given us many warnings before hand by his
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.
and do what might be done to obtaine pardon And will ye spend this precious time in eating drinking and sporting which is affoorded to get grace and attaine to glory Thinke with thy selfe how many soules are now in hell without hope of pardon and mercy If the love of God hold thee not in at least let the feare of judgement and terrour of hell restraine thee and affright thee §. 33. Of attonement with God after his wrath hath beene kindled VI. * See §. 25. THere are meanes of reconciliation betwixt God and man after Gods wrath is incensed As the charge which in this text Moses gives to Aaron Make an attonemēt so the event which followed thereupon a Numb 16. 47 He made an attonement for the people proves as much So doth this answer which God gave to Moses his intercession for the people b 14 20. I have pardoned according to thy word Memorable in this case is that meanes which at first God affoorded to man by the d Gen. 3. 15. Seed of the woman after he had revolted so provoked the Lords wrath All the propitiatory sacrifices that from Abels time to Christs have beene offered up by Saints give demonstration hereof especially if the end of them and the events following upon the offering of them be duly weighed The end of them is thus expressed in the Law e Lev. 1. 4. It shal be accepted for him to make an attonement for him The events are thus set out f Gen. 4. 4. The Lord had respect to Abel and to his offering g 8. 21. The Lord smelled a sweet savour h Lev. 9. 23. The glory of the Lord appeared to all the people i 1 Sam 7. 9. The Lord heard him k 2 Sam. 24 25. The Lord was entreated for the land l 2 Chro 7. 1. Fire came downe from heaven and consumed the burnt offering and sacrifices and the glory of the Lord filled the house The many invitations propounded in Scripture to sinners to come unto God imply grounds of reconciliation betwixt God and man Such are these m Isa 1. 18. Come now and let us reason together saith the Lord. n Pro 9. 5. Come eate of my bread c. o Isa 55. 1. Come buy wine and milke without mony c. p Mat. 11. 28. Come unto me all ye that labour c. q Psal 34. 8. O taste and see that the Lord is good To these for further confirmation may be added the many promises of receiving and accepting such as come which use to be annexed to the forementioned invitations Yea and the embassage which God hath given to his Ministers who * 2 Cor. 5. 20. as though God did beseech you by us pray you in Christs stead be reconciled to God But most evidently and plentifully is the point proved by the truth of all the legall types Christ Iesus r Rom. 3. 25. Whom God hath set forth to be a propitiation s 5. 11. by whom we have received the attonement That word propitiation hath relation to the * Exo. 25. 17 c. propitiatory under the Law translated by our English a mercy-seat which was an especiall type of Christ in whom all the mercy of God is manifested to man Where * Ezek. 43. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezekiel maketh mention of a greater and lesse settle The LXX translate it a propitiatory Propitiatorium minus est quando i◠se Christus formam servi accipiens propitiatorium majus quum recepit gloriam c. Hier. Comment l. 13. in Ezek. 43. and S t. Hieron applieth the greater propitiatory to Christs Divine nature and the lesse to his humane nature Thus as God-man is Christ the meanes of attonement betwixt God and man No reason hereof can be found out in man For man having once rebelled against his Creatour persisted in his rebellion and neither offered to God nor sought of God any attonement t Rom. 5. 10. When we were enemies we were reconciled The whole cause therfore resteth in God even in his free grace and undeserved love For there is a peculiar love which God beareth to man u Tit. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle compriseth under one compound word which signifieth love of man and thus setteth downe the true reason of the fore-mentioned attonement After that the kindnesse and love toward man of God our Saviour appeared not by works of righteousnesse which we have done but according to his mercy he saved us §. 34. Of Gods peculiar love to man 1. Chrysostomus in lib. 1. de Prov Dei elegantissimè describit divinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THis peculiar love of God to man is the rather to be observed by man because it is such a love as is proper to him and on him onely conferred The like hath not beene extended to any other creature whatsoever I need not bring the senslesse creatures either above in the visible heavens or below on earth no nor any of the living and sensible but unreasonable creatures into comparison None can be so senslesse or unreasonable as to imagine that Gods goodnesse extended to them can be compared to his kindnesse shewed to man There remaine therefore the Angels onely in this blessed contention about more love to be poised with man The Angels may be distinguished into two ranks good and evill The evill angels though they stood in as much need of such mercy to be shewed to them as was extended to man because they implunged themselves into as deepe a gulfe of miserie yet was not God pleased to take such pitie of them y Iude v. 6. He hath reserved them in everlasting chaines under darknesse unto the judgement of the great day The good Angels fell not into such misery nor stood in need of such mercy They were indeed by Christ established in happinesse but not redeemed from misery The favour which they primarily had with God is everlastingly confirmed new favour is not purchased for them They never were at odds with God no need therefore of attonement of reconciliation This is the transcendent proper and peculiar evidence of Gods love to man z Heb. 2. 16. He therefore that tooke not on him the nature of Angels tooke on him the seed of Abraham §. 35. Of their desperate condition who reject reconciliation 2. WHat now may be thought of such children of men as notwithstanding the meanes of reconciliation and attonement which God hath ordained and revealed for mans good still stand at odds with God and maintaine enmity against him Their case may well be accounted desperate Infirmi donec medicantes admittunt multam habent spem sanitatis post quà m verò in mentis alienationem deciderint immedicabiles sunt nullo curante non propter morbi naturam sed propter curantis absentiam Chrs Hom. 22. ad Pop. While they who
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
Betwixt the cause of a judgement and the effect and fruit of it 1. Particular and private afflictions are oft in love by reason of Gods wise and tender care over his children inflicted on them a Heb. 12. 6. For whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth And b 10. See the profitable ends of afflictions in The whole armour of God on Eph. 6. 11. §. 2. Eph. 6. 15. §. 13. God chasteneth us for our profit But we read not of any publike and generall judgement which came not from the wrath of God Many instances of the affirmative that they were effects of wrath were given before and the Scripture affoordeth many more but not one to the contrary 2. There are common calamities that fall on all of all sorts and there are other more speciall that are intended onely against professours of the true Religion as persecutions made by enemies of the Gospell c 1 Pet. 4. 12 13 These may be for triall to their honour that suffer But a plague is not of that kind 3. When publike and generall judgements come from wrath against sinfull nations cities and other societies there may be some righteous ones mixed among those wicked ones and by reason of that mixture they may taste of the bitternesse of that cup that is given to the wicked to drinke Yet the Lord can so sanctifie that See §. 15. Sive famen sive bellum sive aliud quodcunque molestum inducat Deus ex benignitate multa dilectione hoc efficit Chrys ad Pop Hom. 7. common judgement to the Saints that partake thereof as that which is an effect of wrath to others may be a fruit of Gods love to them Thus a plague may be sent in wrath against a society and yet therein Gods love be manifested to his Saints either in preserving them from it or taking them by it to heaven In relation to such persons we may truly say that whether God send famine or war or any other trouble he doth it of his goodnesse and love 4. A judgement may at first be in wrath inflicted and yet upon the sense of the smart thereof people may be so humbled and brought to such repentance as the nature of that judgement be altered and prove to be an evidence of Gods love Yea such reformation may be wrought thereby as that calamity though generall and extraordinary prove very profitable and an evidence of Gods fatherly care over such a people whom he hath so purged e 2 Chro. 33. 11 c. Instance that fearefull judgement that was laid on Israel in Manassehs time This latter fruit of Gods love maketh not against the former evidence of his wrath For on such occasions God is said to repent him of the evill which he hath sent He was angry but his anger is turned into favour The conclusion then remaineth true that a plague as first sent to a people is an evidence of Gods wrath §. 50. Of the duties to be done when a plague is begun A Plague being an effect of Gods wrath for staying the plague meanes for pacifying Gods wrath must be used So did David He humbled himselfe confessed his sinne and that with a penitent heart and offered sacrifice to God Apply to this judgement of a plague the directions a § 4 5 6 10. before given And because Moses giveth here a direction when this plague begun be carefull betimes even at the beginning of a plague to seeke to asswage Gods anger Hereof also b § 30. before And that ye may be the more conscionable herein know that plagues come not by chance come not by any ordinary course and meanes They come from Gods wrath Let the directions therefore before given for pacifying Gods wrath be rather observed then any physicall directions I denie not but that they are lawfull needfull usefull But this which I speake of is more lawfull needfull and usefull All other without this is nothing at all In all diseases Gods helpe is especially to be sought It was Asa his fault that c 2 Chro. 16. 12 In his disease he sought not to the Lord but to the Physitians If in all diseases most of all in this that is such an immediate effect of Gods wrath The Lord is to be sought unto And so much the rather because the plague among other evidences of Gods wrath is a most fearefull one as * §. 71. 72. hereafter is shewed §. 51. Of the terrour of the beginning of Gods judgements II. * See § 47. GOD can make the beginning of a judgement terrible I denie not but that the Lord doth oft times begin very mildly and gently as he dealt with the Israelites in the wildernesse bringing them a Exo 15. 23. to bitter waters making them to feele b 16. 3. the want of bread and c 17. 1. water not starving them and d Deut. 25. 18. suffering Amalek to smite the hindmost of them to try if they would learne to cleave close vnto the Lord. But afterwards his stroaks were more heavy upon them Yet he can and oft doth make the beginning of his judgements very terrible At the first raising of the floud to drowne the world e Gen. 7. 11. All the fountaines of the great deepe were broken up and the windowes of heaven Was it not a terrible sight to behold the waters fall downe from heaven and rise up out of the earth so fast as they did Immediately upon the f Gen. 19. 23 24. Sunnes rising on the earth the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven How fearefull a spectacle was that even at the first sight thereof The Egyptian plagues give also evidence hereof So doth the drowning of Pharaoh and his hoste in the red sea For while they confidently pursued the Israelites supposing to get over as safe as the g Exo. 14. 24 25 Israelites did on a sudden The hoste of the Egyptians was troubled and their chariot wheeles taken off In a word stormes so arose and waters so fell upon them as they were all soone drowned Such were many of Gods judgements in the wildernesse Such h 2 King 19. 35 the destruction of the Campe of the Assyrians Such i Luke 13. 1 4 their death Whose bloud Pilate mingled with their sacrifices and theirs on whom the tower of Siloe fell and k Act. 12. 23. Herods and many other like judgements Gods almighty power makes his judgements to be very terrible His infinite wisdome makes him know when it is fit at the first and in the beginning to manifest his terrour answerably he doth so For in wisdome he ordereth all his actions and that so as may most make to the glory of his name Herein l Eph. 3. 10. his wisdome is manifested to be manifold in that he can sometimes by degrees encreasing his judgements and
sometimes by powring them out at once bring greatest glory to his name For by the former kinde of proceeding with men he giveth evidence of his patience and long-suffering in that though he be provoked to powre out the vials of his anger yet he is slow to wrath and would not that men should perish in his anger but rather by the beginning of it be brought to repentance By the latter kinde he giveth instance of his terrour when he hath to do with obdurate and obstinate sinners Having to do with such a God as can make even the beginning of his judgement so terrible how watchfull ought we to be that we provoke him not at once to powre out the vials of his wrath against us This severity is usually executed after contempt of milder proceedings as hath been * §. 22. before proved or upon the committing of grievous sinnes that cry up to heaven for vengeance as the sins of m Gen. 18. 20. Sodom did or upon obdurate and obstinate persons that n Psal 50. 17 22 hate instruction So as men themselves are the cause that Gods stroakes are so heavy If a Lion that at first teares all to peeces if a flaming fire that quickly turnes all to ashes if a raging storme that soone oversets ship with all that 's in it if other like violent evils that affoord no time of seeking helpe and remedy be much feared should not the violent terrour of the Lord be much more feared The inference of the beginning of the plague upon the direction to make an attonement and that as an enforcement of the reason as hath beene shewed before § 40. affoords this Doctrine Gods wrath in the beginning of a judgement is to be pacified But hereof we had occasion to treat before § 32. §. 52. Of the meaning and method of the 47 Verse NVMB. 16. 47. And Aaron tooke as Moses commanded and ran into the midst of the congregation and behold the plague was begun among the people and he put incense and made an attonement for the people THe fore-mentioned charge for staying the plague is here noted to be put in execution for it is expresly said that Aaron tooke as Moses commanded That is He tooke a censer and put fire therein from off the altar For these are the things which Moses commanded in the former verse This word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dibbar cum dagesh in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanded is fitly translated For though usually the word in the first conjugation import no more then to speake Yet a In Piel quae dadeshatur in the second an emphasis is added by a doubled letter and so especially if the Person that spake Moses the Prince and chief Governour and the Matter spoken which was a Divine direction for staying the plague be duly weighed it will appeare to have the force of a command As Aarons obedience in the generall substance is commended so also in the particular circumstances which is implied in this particle * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quemadmodum AS or according to that which So much the Hebrew importeth Besides this generall that Aaron tooke as Moses commanded some particulars are expressed For where Moses charged to go quickly it is here said that Aaron * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rà n which importeth the greatest speed that man can make for he hath not wings to fly withall It is added * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the midst of the congregation namely where the plague was hottest to shew that feare of infection kept not him from executing his function And where this reason is rendred by Moses The plague is begun to move Aaron to make speed the same reason is here againe repeated and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—cce a note of attention prefixed before it Behold the plague is begun among the people to shew that he was the rather thereby stirred to make the speed he made and to do the deed he did Where further Moses commanded to put incense on the fire that Aaron tooke from the altar in his censer it is here said that He put incense And to shew Gods approbation and acceptation of that which Aaron so did according to the charge given him where Moses said Make an attonement for them to give Aaron to understand the reason of the charge he gave him it is here said He made an attonement for the people Declaring thereby that the end which Moses aimed at was accomplished The Summe of this Verse is A remedy used for redresse of a plague This is 1 Generally propounded And Aaron tooke as Moses commanded 2. Particularly exemplified Wherein there are foure observable points 1. The manner of doing what was done Implied in this particle AS And expressed in two branches 1. The speed he made He ran 2. The courage he had Into the midst of the congregation 2. The Motive which moved him the rather to doe what he did The plague was begun among the people This is further amplified by a note of attention or observation Behold 3. The Matter or thing which was done He put incense 4. The End or Effect and Efficacy thereof And made an attonement amplified by the Parties for whom For the people Five usefull instructions besides those which were noted in the charge on the 46 Verse whereof many of them might be here noted againe are here offered to our due consideration I. Obedience is to be yeelded to the good directions of pious Governours Moses was a pious Governour his direction was a very good one Aaron yeelded obedience thereto which is here commended and recorded as a patterne for us to follow II. Obedience is to be ordered according to the charge given Not onely in the generall substance but also in the particular circumstances This particle * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AS importeth as much So do the particular branches of Aarons obedience being answerable to the particulars of Moses his charge III. Haste must be made to relieve such as are in distresse When Aaron heares that a plague was among the people he runnes to succour them IIII. A good calling may make one bold in danger Aaron was a Priest and by vertue thereof to offer for the people He was commanded of Moses to go to the congregation Therefore he is bold to run into the midst of the congregation where the plague was begun V. Gods judgements are duely to be observed The note of observation BEHOLD imports as much Of putting incense and making attonement See before § 25 27 31 36 37 38. 39. §. 53. Of obedience to Governours directions I. * See § 52. Cum omni vigilantia omne licitum adimpleat Maximè circa suos superiores sâ—udeat id ipsum observare Bern. in Form honest vitae OBedience is to be yeelded to the good directions of pious Governours I say good such as are lawfull and warrantable because such an one was
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
which by faith commeth to any is obtained not by any worth or vertue of faith as it is an act of man but meerly by reason of that order which in wisdome God hath appointed for receiving from him such and such blessings Good cause we have therefore all of us that are faithfull in all things wherein we stand in need of any speciall favour succour and blessing from the Lord to hold up our hands to God as Moses here did by faithfull prayer to seek it of him expect it from him For assuredly the prayer which shal be Quae fidelis fervens oratio suerit caelum sine dubio penetrabit unde certum est quod vacua redire non poterit Bern. in Quadragess Serm 4 faithfull and fervent will pierce heaven from whence it is certain it can not returne empty Wherefore when spirituall enemies assault us when we find any effects of Gods displeasure lying on us when we enterprize any weighty busines when we observe great need and find want of any grace when enemies invade us when a plague enters among us when a famine begins to pinch yea when we have just cause to feare any of these when an army by land or a fleet by sea is sent forth for our owne defence or for succour to our friends or allies for obtaining or re-gaining any publique or private blessings temporall or spirituall on our selves or others for preventing or removing like evils on all occasions let us hold up our hands let us make faithfull and fervent prayers to God Of praying we spake * * * §. 27. before The manner of praying with a stedfast faith signified by holding up the hand is the point here to be especially observed For faith to prayer is as fire to powder In it the life vigour and power of prayer consisteth By faith prayer flieth The power of prayer consisteth in faith Grandis fidei clamor Amb. Comment in Psal 118. Ser. 19. ver 1. up to heaven as Daniels did Dan. 10. 12. By faith it is made acceptable to God as Abels was Hebr. 11. 4. By faith it prevailes with God as Iacobs did Hos 12. 4. By faith it turnes away Gods wrath as Moses did Exo. 32. 14. By faith it obtaines sufficient grace as Pauls did 2 Cor. 12. 9. Faith added to prayer maketh it powerfull in all things and profitable to all things Pray therefore and pray in faith Thus hold up thy hand For helpe herein observe these directions 1. Take good notice of Gods promises and well acquaint thy selfe therewith Gods promises are the only true proper Directions to pray in faith Of Gods promises how they are the ground of faith See The whole Armour of God on Eph. 6. 16. Treat 2. Part. 6 §. 71 c. ground of faith What is promised may and must be believed What is believed without a promise is not justly and duly believed It is rather rashly and audaciously presumed 2. Meditate on Gods properties such as these 1. His supreme Soveraignty wherby he hath an absolute command over all 2. His Omnipotency whereby he is able to do any thing 3. His All-sufficiency whereby as he hath all treasures in himselfe so he can give what he will to whom he will 4. His Omni-presence or being every where whereby he taketh notice of all things 5. His unsearchable wisdome whereby he disposeth all things to the best 6. His Free-grace wherby he is moved for his own sake to do good to such as are unworthy in themselves 7. His Rich-mercy whereby his bowels are stirred at the miseries of his children and moved to succour them 8. His Truth and faithfulnesse which makes him perform all his promises 9. His perfect Iustice which makes him judge and revenge those that unjustly wrong and vexe his Church 10. His fierce Wrath and terrour which makes him a consuming fire to his enemies 11. His Immutability which shewes him to be such a God still to us as of old he was to his Church 3. Fixe the eye of thy faith on Iesus Christ thy Mediator sitting at Gods right hand and making intercession for thee by vertue of which intercession thy person and prayers are made acceptable to God so as in much confidence and stedfastnesse of faith thou maist expect a gracious acceptance 4. Call to mind Gods former works How these are of use to strengthen faith hath beene shewed * * * §. 33. before 5. Wait and expect Gods leisure Praescribe no time to him i i i Hab. 2. 3. See The whole armour of God on Eph. 6. 17. Treat 2. Part. 7 §. 3 8 9. There is an appointed time This can not be prevented nor shal be overslipt To be perswaded hereof and answerably to wait patiently and contentedly when at first we are not heard will much settle and strengthen faith Hope like a good daughter nourisheth faith 6. Let thy soule be so qualified when thou prayest as thy faith be not quailed with the evill disposition of the heart The right qualification of the soule consisteth much in the true intent bent and inclination thereof when in truth it intends that which is acceptable to God and the bent and inclination of the will is thereunto For howsoever our good intents endeavours and performances are no causes of faith yet as effects and signes they so quicken the spirit as they make a man both more shew forth and better use his faith then otherwise he could And on the contrary * * * See The whole Armour of God on Eph. 6. 18. Treat 3 Part. 1. §. 20. sin damps the spirit and a purpose of sinning is to faith as water to gun-powder This he well understood who said k k k Psal 66. 18. If I regard iniquity in mine heart the Lord will not heare me Thus therefore he professeth to prepare himselfe l l l 26. 6. I will wash my hands in innocency so will I compasse thine altar O Lord. 7. When the spirit is heavy and the soule perplexed when doubting and feare ariseth in thy heart when that sweet inward sense joy and comfort whereby faith useth to be supported faileth in thee then let thy judgement and understanding sustaine thy faith labour by evident arguments taken from Gods promises and other grounds of faith before mentioned to convince thy soule that God heareth thy prayer accepteth thy person in Christ and will do that which in his wisdome he seeth to be most fit for thee Reason and expostulate the case with thy soule Say as the Psalmist did in such a case Why art thou cast downe O my Psal 42. 11. soule and why art thou disquieted in me Hope thou in God for I shall yet praise him who is the health of my countenance and my God There are two props to support our faith One Two props of faith is an inward comfortable apprehension a sweet sense and assured perswasion of Gods fatherly love to