A Perfume against the noysome Pestilence prescribed by Moses vnto Aaron Num. 16. 46. Written by Roger Fenton Preacher of Grayes Inne ¶ Imprinted at London by R. R. for William Aspley 1603. To the Christian Reader THese times of Gods visitation doe begge that at my hands which otherwise in this writing age might very well haue bin spared the publishing of some few Meditations concerning the times for the instruction and comfort of such as shall now stand in need of the same And albeit it seemeth to me a matter of great difficultie to prescribe formes of priuate prayer for others since I haue not the scantling of any ones affection but mine owne yet because this Treatise promiseth somewhat in that kinde I haue annexed three supplications which if they may fit thy deuotion gentle reader I shall be right glad If not I wish thee that which may togither with all spirituall comfort in life and death to the glorie of God in Christ Iesus our Lord R. F. August 9. 1603. A Perfume against the noisome Pestilence prescribed by Moses vnto Aaron Num. 16. 46. Take the Censer and put fire therein of the Altar put Incense thereon and go quickly to the congregation and make an atonement for them for there is vvrath gone out from the Lord. The plague is begun THis plague as it is a generall iudgment zeasing vpon all sorts and sparing none so it is inflicted for a generall sin as appeareth by the remedie in that the atonement is made for the whole congregation And who must make the atonement but Aaron himselfe the party offended aduised by Moses against whom also all the multitude of the children of Israel murmured and made insurrection verse 41. 42. This atonement is prescribed by Moses and put in execution by Aaron after this maner 1 He taketh the Censer a hallowed vessell for that purpose kept in the holiest place of the Tabernacle Heb. 9. 4. 2. He put fire therein to dissolue the odours not common fire but taken from the Altar where it burned continually to signifie how ready God is to answer vs by fire and to accept our deuotions if we be not slack in bringing of them 3. He putteth Incense thereon Incense compounded of sweet Spices to wit Myrrhe cleare Gumme Galbandum Exod. 30. 34. and pure Frankincense composed after the Arte of the Apothecarie brused and beaten to powder to make a more fragrant smell This is the atonement which must bee made with expedition because wrath is gone out from the Lord therefore there is no delaying and to proue that wrath is gone out he vseth a sensible demonstration in that the plague is begun Of which context that we may so dispose as may be most easie for our vnderstanding we propound in the first place the iudgement it selfe which now beginneth to bee made sensible vnto vs Secondly we enquire of the cause thereof and how it begunne in that wrath is gone out from the Lord. In the third place we adde the remedie the atonement made according to the prescript of Moses Take the Censer c. 1. The word which commonly is vsed in Scripture for the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leuit. 16. 25. Num. 14. 12. Deut. 28. 21. 2. Sam. 24 13. is deriued from a verbe that signifieth to speake as some thinke because where it is euery one speaketh of it enquireth after it how it encreaseth what remedies there be for it what preseruatiues against it what be the symptomes qualities of it wherfore since it is a thing so well knowne as euery one is able to discourse of it I shall need to speake the lesse Onely thus much in a word since we haue so long hardened our harts against the voice of God speaking vnto vs it seemeth now that hee will indeede speake with vs in a iudgement so quick that vnlesse some speedie atonement be made with all expedition hee is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worde and a blow that since we would not heare him we shall now feele him for the word which Moses here vseth properly translated Plague signifieth Smiting and such a smiting as is fearefull and terrible for impenitent sinners to thinke vpon Fearfull because it brings death with it and without repentance a second death Fearefull in regarde of the terrours which accompany the same for which cause Dauid calleth it The Pestilence Psal 91. 5 that walketh in the darkenesse taking vs vnawares when we cannot see to auoide it causing such wofull lamentations of distressed soules that perish for want of succour such dolefull griping and towling of Bels as would make a sluggard watchfull or a sound man sicke to heare Fearfull for the noysomnesse of it which depriueth men of the comforte of that friendly and neighbour-like visitation which otherwise they might enioy Fearefull because it strikes suddenly which made Aaron make such hast disappointing vs thereby of many blessings which a deliberate death would endowe vs withall for the perfitting of our repentance for the better triall and exercise of our faith and patience for the blessing of our posteritie and the more effectuall enforming of others by the last words which make the deepest impression for the libertie of our minds in setting our houses in order making choise of the fittest soile where the last seed of charitie might be sowne Fearefull in regarde of the vniuersality of it spareing Luk. 16. 9 neither place nor person for as it is a sword pointing to 1. Sam. 24 ver 19. Psal 91. vers 5. the citie cutting neere hand so is it an arrow flying into the country and smiting a farre of And if any be so sencelesse as not to be mooued with this fearefull iudgement let them remember that Christ reckoneth this but amongst the beginnings of sorrow Math. 24. 8. Mat. 24. 8 signifying that God hath yet moe arrowes in his quiuer and greater vengeance in store to make an end of such wretches as make no vse of these beginnings 2. That the Plague is begun is a thing well knowne but how it begun is the question 1. Some take it to be a discommoditie brought ouer in our Marchants commodities from forreine countries 2. Others suppose it to be a consequent of drought and of that want of moisture which wee haue complained of so long 3. Some imagine it to be a matter of course whereas the elements gather infection continually more or lesse once in certaine yeares gathering to a head it must needes breake forth 4. Some take it to be an vnhappie coniunction of certaine Planets inflaming the ayre vnnaturally 5. Others conceaue that a huge concourse of people in some extremitie of heat and drought hath inflamed and corrupted the bloud and so it begun But the iudgement of Moses reacheth further in that he maketh it an effect of Gods wrath for whatsoeuer secondarie causes doe concurre herevnto certaine it is that the wrath of God is the principall
not in the power for any one to refuse it thogh through malitiousnesse they will not vouchsafe to accept any thing at our hands yea though they be set on mischiefe against Moses Aaron yet Aaron his Incense shall stay the plague that is begun amongst them But while we seriously reflect vpon our selues all that hath bin said will not comfort vs for we haue neither censer nor fire nor odours for the purpose Our harts which should be hallowed sanctified vessels for this holy action laid vp in the holy place of the tabernacle they are daily and hourely prophaned polluted by common vncleane vse Our fire the most of it is kindled either from the earth or a worse place for Sathan is euer casting his firebrands at vs or els blowing with the bellowes of one temtation or other and if we can beg any heauenly fire from the Altar we haue so many humerous affections as bee ready euermore to quench the same Our odours stinke the imaginations Gen. 5. 6. of our harts be only euill continually if good motions be inspired frō aboue there is such a damp of thoughts arising in our Luk. 24. 38. harts to meet with thē as must needs choake them Yea that excellent compound of prayer made by our Sauiour Christ himselfe for our vse if it once passe through our polluted lips we marre it in saving of it And to say the trueth our consciences doe accuse vs and our sinnes doe witnesse that we are the offendors who haue kindled this wrath of God against vs and shall wee now take our Censers and offer Incense so did Moses bid the rebellious people in the 17. verse of this Chapter Take euery one their Censer and put Incense Num. 16. 17. thereon before the Lorde two hundreth and fiftie Censers but this is the next waye to kindle the wrath of God more against vs to consume vs as it did them 35. verse It is true if we be obstinate in our rebellions but otherwaies though Aaron himselfe haue sinned yet we read that he may take the Censer as well for himselfe as for others and it shall be so accepted that the smoake of the Incense shall Leuit. 16. 13. couer the mercie Seat that is vpon the testimonie So he shall not dye And against all our infirmities and imperfections which can be alledged we are releeued aboundantly in the 8. of the Reuelation the 3. verse A◠Reuel 8. 3 Angell stood before the Altar hauing a golden Censer and much Odours was giuen vnto him that he should offer with the prayers of all Saints Our high Priest made not an end of praying for vs vpon the Crosse but as he is a Priest for euer so he prayeth for euer without end It is God that iustifieth Rom. 8. 34. who shall condemne it is Christ which is dead or rather risen againe who is also at the right hand of God and maketh request for vs and as we euer sinne so the Apostle saith He Heb. 7. 25 euer liueth to make intercession for vs. There he standeth before the Altar in the presence of his father with a golden Censer for his pretious body which hath bin so often tryed as golde in the fire of persecution is now glorified in the heauens which before was an earthen vessell In which censer there wanteth no fire for he hath caried al his affections bowels of cōpassion with him into heauen neither may we thinke that he carieth lesse zeale or loue in his brest towardes mankinde now sitting in glory then bleeding in the gardē or dying vpon the crosse It was the effect of the theefe his petition Lord remēber Luk. 23. 42. me when thou cōmest into thy kingdom now in the midst of torment I know thou canst not forget vs since thou art partaker of the same misery with vs but wilt thou remēber me whē all is past and thou come into thy kingdom when thy body is glorified all teares wiped from thine eies shall not those pittifull affections be also wiped from thine hart no verily though he be ascended aboue the heauens stand behind the wall though the heauens be Cant. 2. 9. drawne like a Curtin or stand like a brazen wall betweene that we cannot behold our beloued with bodily eies yet euē now also doth he looke through the grate vpon vs with no lesse pittiful compassion then when hee hanged vpon the crosse for when that bloudie enemie Saul made a breache into his Church it affected him as much as if his owne person had been assaulted afresh Saul Saul why doest thou persecute me I am Iesus of Nazareth Acts. 9. 4. whome thou persecutest When the blessed martyr Steuen stood at the barre in great distresse then did he beholde our Sauiour standing at the right hand of his Father as Saint Iohn Act. 7. 55. Reu 8. 3. doeth here see him standing before the Altar who is wont to sit at the right hand of the maiestie in the highest places but when his Chucrh is troubled then doth hee stand vp and make intercession for the same such is his sympathie and compassion towards vs. Vpon this heauenly fire doth he powre sweete odours and offereth them to his Father togither with the prayers of Saints So then here is our comfort though our Censers be vncleane yet our prayers are offered in his golden Censer before they be presented vnto God and though they be in themselues neuer so vnworthy yet are they sweetned and perfumed by the sweete odours of Christ in whome there is more vertue to purifie and reforme them then is or can be corruption in our nature to infect them Therefore to conclude since we are not able of our selues as of our selues to 2. Cor. 3. 5. thinke a good thought let vs desire the holy spirit by his celestiall inspirations to raise holie desires in vs and since those desires when they are at the holyest must needes smell of the caske let vs humbly entreate our Sauiour Christ to take them out of our naughtie vessels and offer them in his golden Censer to perfume them with his sweete odours to present them in his owne name for vs so shall they be a sweete sauour vnto God the Father to whome with his beloued Sonne and blessed spirit what euer become of vs be giuen all glorie powre and dominion world without ende Amen A Prayer for this time of visitation O Eternall and euer-liuing God Creatour and disposer of all things in heauen earth wee thy poore creatures bound in dutie to giue thee humble thankes for that great benefite of our creation whereby thou didst raise vs out of the dust aboue other creatures to bee made conformable to thine owne selfe doe acknowledge here before thy deuine and vnspotted Maiestie to our shame and confusion that by our owne onely default wee haue vtterly depriued our selues not onely of the comfort of that most
other side did he vouchsafe to be conceaued of a woman without a Father that hee might suck from her such tendernesse of affection as that sex could deriue vpon him And yet he receiued more then she could giue forsomuch as her nature was sinfull and sinne doth naturally harden the hart and dull the affection Christ therefore who receiued all but sinne must needes haue his loue and affection much more quickned towardes man for whose sake it pleased him to bee humbled with such passions 3. Humaine affection is feruent for the time but vnconstant like earthly fire sometimes in and sometimes out Peter his loue was hotte enough when hee would dye with Christ but it would not holde but Christ hath kindled his affection from the Altar from a perpetual fire which neuer went out Humane loue sauoureth of the earth bee it neuer so pure except the holy Ghost doe sanctifie it from aboue Peter spake from loue and from an harty kinde affection to his maister I make no doubt willing him to fauour himselfe that such miseries might not befall him but his loue was not taken from the Altar it seemeth by Christ his answer to haue beene kindled from hell rather get thee behind me Sathan But Christ in whom the holy Ghost dwelleth bodily is full of celestiall fire 4. Wherevpon he putteth Incense offering vp prayer vnto his Father an atonement for his whole Church Incense compounded of sweete Odours artificially compounded of such deuine meditations as are recorded in the 17. chapter of Saint John in that excellent prayer made by Christ for the entire mysticall body himselfe and his members These spices were brused broken beaten to powder to the end they might send vp a more odoriferous smell into the nosthrils of his heauenly Father Were not the thoughts of his heart broken when lamenting ouer Hierusalem in this maner If Luk. 19. 42. thou haddest knowne at the least in this thy day those things which belong vnto thy peace there commeth a sob and cutteth away the rest of the sentence and as if his minde were broken in the midst betwixt compassion and indignation hee concludeth but now are they hid from thine eyes Were not his deuine Meditations interrupted and sore brused when hee stood in a mammering what to say backward and forward when hee saith and againe vnsaith How is my Iohn 12. 27. soule troubled what shall I say Father saue me from this houre but therefore came I into this houre Father glorifie thy name Nay were not the passions of his heart beaten to powder in that bitter agonie and bloudie conflict where he striueth till he sweate and sweateth till he bleed so brused and broken in hart that an Angell must comfort the Lord of life 5. This sweete Incense is an atonement to his Father but for whome for the congregation of men who murmured conspired and made insurrection against him for his enemies and bloudie persecutors Yea the first Incense of prayer which he offered vpon the crosse was for those who nailed him to the crosse Father forgiue them for they wotte not Luk. 23. 34. what they doe and not for them onely but for all mankinde was this atonement made who pierced the eternall God before he had a side to pierce Zacher 12. 10. and Zak 12. 10. because wee cannot conceiue how our sinne should pierce a spirit or our ill dooing extend vnto God more then our well dooing Psal 16. 2. Therefore Psal 16. 2 God is incarnate and hath taken our flesh vpon him that man might conceaue and see and looke vpon him whom he hath pierced Notwithstanding this atonement made once for all yet we see wrath is gone out from the Lord and the plague is begun amongst vs Aaron with his Censer and all the ceremonies of the Leuiticall Priesthood be vanished what remedy remaineth then for vs Much euery waye for albeit the Aaronicall Priesthood be taken away and the true Priest ascended vp on high out of sight yet notwithstanding by vertue of his mediation there is a continuall entercourse betweene the Throne of God his Church militant here vpon earth for his heauenly inspirations and our holye desires are as so many ascending and descending Angels of commerce betweene God and vs And as teaching bringeth vs to know the truth of God so prayer testifieth that wee acknowledge his Goodnesse to be the onely fountaine of all blessings wherefore as there is nothing to which God is more prone and inclinable then to communicate his goodnesse insomuch as the Prophet saith he doth expect and waite that he may haue mercy so there is Esa 30. 18 no part of our seruice can be more acceptable vnto God then this of prayer which drawing mercie from him sheweth so happy a concurrence betweene his will and our wishes It is with our gratious and mercifull Father in this case as with a full breast which aketh for desire to giue Milke then welcome is the hungrie childe that can sucke the best This dutie lieth principallie vpon the Ministers of the Gospell who as publique persons doe stand and speake in the presence of God for the people for as it was enioyned Aaron and his sonnes to blesse the people in the name of God and to offer prayers vnto God in the name of the people so was the same practised in the Primatiue Church as Saint Paul witnesseth by the Minister of this function 1. Cor. 14 16. whose Prayers and thankesgiuings the people by their ioyfull acclamation did ratifie Wherefore the Archeministers of the Gospell the Acts. 6. 3. twelue Apostles seperating others for other imployments reserued themselues wholye for Prayer and the Ministerie Verse 4. of the worde conioyning those two ghostlye exercises together as if they whose care and charge ouer the people is manifolde more then common persons should haue a double portion in this dutie of Prayer for the people which verye dutye imposed vppon them is a speciall seale and confirmation that the selfe same deuine loue which hath made choise of the instrument will thereby effect his good worke in blessing his people and accepting their prayers and vnfained deuotions but so much the rather if the Minister himselfe doe lift vp pure hands in prayer 1. Tim. 2. 8. Wherefore our great desire is that as wee for the people so they for vs would pray with Dauid Let thy Priests O Lorde be cloathed with righteousnesse Psal 132. 9. so shall thy Saints reioyce and sing Which oblation that it may be the more effectuall and acceptable vnto God for externall incense we must take vnto vs the Censer of the Sacrament those hallowed mysteries which represent and exhibite vnto vs the precious body of our blessed Sauiour which neuer commeth emptie of heauenly fire taken from the Altar for it is Ioh 6. 63 the spirit that quickneth the flesh profiteth nothing Whereby our odours of deuotion being perfectly kindled and