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
congregation and behold the Plague was begun among the people and he put on incēse and made an attonement for the people To demonstrate the Efficacy of the foresaid Remedy it is further related 1. How it was used 2. How in the use of it it proved The Manner of using it is 1. Generally propounded And Aaron tooke as Moses commanded 2. Particularly exemplified In the particular exemplification are expressed 1. The speed made and ranne into the midst of the congregation 2. The reason ratified and behold the Plague was begun among the people 3. The meanes used and he put on incense 4. The thing effected and made an attonement for the people Verse 48. And he stood betweene the dead and the living and the Plague was stayed 5. The Manner of doing it And he stood betweene the dead and the living The proofe of the efficacy of the foresaid remedy in the use thereof is manifested by the Effect following thereon And the Plague was stayed The determinate expression of the judgement is Verse 49. Now they that died in the Plague were foureteene thousand and seven hundred beside them that died about the matter of Korah 1. Manifested by the number of those that died of the Plague 14700. 2. Aggravated by relation to a former judgement beside them that died which is described by one of the principall Persons that pulled that judgement on their owne and on the peoples pates about the matter of Korah §. 2. Of the exposition and observations of NVMB. 16. 44. NVMB. 16. 44. And the Lord spake unto Moses saying THis first particle AND being a copulative knitteth this upon the former History as a consequence justly following thereon Now in the former History the Sinne of the people is laid downe For after that the Lord had manifested his fierce wrath against Korah Dathan and Abiram with those that tooke part with them by causing the earth to swallow up some of them alive and by sending forth a fire to consume other of them the people that saw these fearefull spectacles of Gods vengeance were so farre from feare and trembling as most audaciously and presumptuously they murmured and gathered themselves together against Moses and Aaron as the other who were before destroyed had done Hereby the Lord was provoked to adde to the former judgements the Plague here noted in my text So as they added sinne to sinne and the Lord added Sequentium accessione ad majorem se contemptum peccatum extollit Chrys Hom. 22. ad Pop. judgement to judgement For their sinne therefore the Lord plagued them For by the multiplication of sinne they grew into a greater contempt then before The title here given to God and translated the LORD is Gods proper name a See the Churches Conquest on Exo. 17. 15. §. 72. Iehovah Gods speaking here mentioned implieth an extraordinary manifestation of his mind and that so evidently as a man doth when he speaketh to another and thereby declareth his meaning The Person to whom he spake was b See the Churches Conquest on Exo. 17. 9. §. 9. Moses even he who was made both a Prince and Prophet to that people Three especiall observations are here most remarkeable I. Iudgements are consequents of sinne The inference of this Plague upon the peoples sinne gives evidence hereto II. God foretels what he intends against sinners For Gods speaking here mentioned was a foretelling of that he intended against the rebellious Israelites III. God reveales his mind to his Ministers Moses to whom God here speakes was his Minister His Minister to governe and to instruct his people §. 3. Of judgements as consequents of sinne I. * See §. 2. Malorum in corpore causa est animae nequitia Chrys ad Pop. Hom 46. IVdgements are consequents of sinne Take a view of the judgements recorded in Scripture and you may easily find sinne to be the cause of all The first that ever was inflicted on a creature was a 2 Pet. 2. 4. the casting downe of Angels into hell But these are expresly said to be Angels that sinned b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The next was on the Serpent to whom the Lord thus said c Gen. 3. 14. Because thou hast done this thou art cursed In like manner to Adam d 17. Because thou hast eaten c. Cursed c. Thus e 6. 5. the generall deluge of the world the f 18. 20. burning of Sodom and Gomorrah the g Exo. 3. 9. 56. plagues of Egypt h Heb. 3. 17. the judgements in the wildernesse i Iudg 2. 20. in the time of the Iudges and afterwards were all for sinne But not to insist on more particulars in a case so cleare the Wiseman expresly saith k Pro 13. 6. The kinde of Iobs afflictiōs wickednesse overthroweth the sinner He that acknowledgeth this commendeth the justice of God Ob. Sore judgements fell upon Iob yet were they not consequents of sinne Answ 1. Surely Iob was not free from all sinne l 1 King 8. 46. Sancti in medio tribulationis peccata sua consitebantur pro quibus se aigne justè humiliari noverant Aug. Epist 122 ad Victor de afflict piorum For there is no man that sinneth not Before sinne seazed on man he was free from all judgement and as free shall he be when againe he shal be without sinne Therefore Saints in their afflictions have confessed their sinnes for which they knew they were deservedly and justly humbled 2. Distinction must be made betwixt judgements Some are m 1 Pet. 1. 7. Iam. 1. 3. See §. 49. for evidence proofe and exercise of such graces as God hath endued men withall Others are for punishments of sinne and they either n 2 Chro. 33. 12 to bring a sinner to repentance or o Iud. Vers 7. to make him an example of just vengeance The judgements which befell Iob were of the first kinde The judgements intended in the point in hand are of the latter kinde The direct contrariety that is betwixt sinne and Gods purity on the one side and Gods holy jealousie and perfect Why judgements follow sinne hatred of sinne his impartiall justice his truth in executing what he threatneth his care to keepe others from being insected his wisdome in stopping the mouth of such as are punished and the many ill consequences that might follow upon sinnes impunity on the other side as they hold judgements from such as by their impenitency pull them not upon their owne pates so they hasten judgements on notorious sinners §. 4. Of the sinnes that cause judgement 1. p Ios 7. 13. THE charge which God gave to Ioshua when he Search cut cause of judgement and the men of Israel with him fled before the men of Ai to search out and take away from among them the accursed thing affordeth a direction very pertinent to the point in hand which is when we see any judgement
about the matter I will not strike many blowes I will quickly with a blow dispatch him Some English Translators expound the word in the text quickly Here have we a mixture of Mercy Iustice Mercy in seeking to preserve some Iustice in resolving to destroy others The former is expressed in an admonition The latter in a resolution The admonition intimates 1. Gods mind that he would not have them perish 2. Mans endeavour Here is noted 1. Their action Get ye up 2. The company From this Congregation The resolution expresseth 1. The Author of the judgement 2. The Kinde of the judgement The Author is the Lord. I will saith God The Kind of judgement setteth out 1. The Matter intended consume them 2. The Manner of doing it at once The Connexion of the Resolution with the Admonition THAT I may or AND I will implieth Gods unwillingnesse to plague the righteous with the unrighteous Seven principall Doctrines are here commended to our due consideration I. God is not willing that the righteous should perish with the unrighteous For he giveth advice to such as were righteous to escape when he thinks of destroying the unrighteous II. They that would avoid the judgement that fals on the wicked must avoid communion with them The action here enjoyned get you up intends as much III. Multitudes conspiring in evill must be left The word congregation from which they must goe implies thus much IIII. Mixture of the godly with the wicked is a stay of judgement For by saying Get yee up AND I will or THAT I may consume them he intimates that he would not consume the one till the other were gone V. The Lord revengeth the rebellious For he it is that saith I will consume VI. Stubbornenesse after some stroaks causeth utter destruction Sroake upon stroake had beene stroken before for the earth had swallowed up some and fire had devoured others yet they persisted in their rebellion therefore now saith God I will consume them VII Suddennesse adds much to the severity of a judgement For God intending severity threatneth to do what he intends at once §. 12. Of the godlies exemption from the ungodlies destruction I. * See §. 11. GOD is not willing that the righteous perish with the unrighteous S t. Peter gives three of the most famous instances that have bene hereof since the beginning of a 2 Pet. 2. 4 c. the world One is of the Angels when they that fell were cast into hell the other were reserved in heaven Another is of the old world when it was drowned Noah and his family was preserved in the arke A third is of Sodom and Gomorrah when they were destroyed with fire and brimstone Lot and his two daughters were kept alive Thence the Apostle inferres this conclusion very pertinent to our purpose b 2 Pet. 2 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of judgement to be punished c Ezek. 9. 4 6. The marke which God caused to be set on the forehead of such as cried for all the abominations that were done and this charge given thereupon come not neare any man upon whom is the marke shewes his mind to wards such as keepe themselves free from sinnes which cause vengeance So also such exhortations as this come out of her my people that ye receive not of her plagues Rev. 18. 4. Hereby God giveth evidence that d Pro. 15. 3. The eyes of the Lord are in every place beholding the evill and the good that he can distinguish betwixt such as differ that he can deale with men as they deale with him that e Psal 18. 26. with the pure he will show himselfe pure and with the froward he will shew himselfe froward and that it is not in vaine to feare him and to keepe our selves unspotted from the world §. 13. Of the cases wherein Saints have their share in publique judgements Ob. TRue may some say if this were universally and infallibly true that no righteous man did at any time perish with the unrighteous But experience affoords evidence Servi Dei sanct dupliciter mala temporalia patiuntur quia ab ipsis impij◠cum ipsis patiununtur Aug. Epist 122. ad Victor to the contrary For in all publique judgements we see the righteous involved with the wicked They may suffer temporall evils two wayes by the wicked and with the wicked Answ If the extent of Gods deliverance be rightly conceived it wil be found to be universally and infallibly true that God delivereth the righteous from the judgement of the wicked It doth indeed oft fall out that righteous men have a share in some externall judgements which the wicked pull upon themselves and that 1. When they make themselves accessarie to those common sinnes that cause judgement As f Numb 20. 12 Propeccatis ecrum Deus slagel lat etiam ipses sanctos suos Aug. loc citat Moses and Aaron became incredulous in the wildernesse as well as the other Iewes whose carkasses fell therein 2. When the wise Lord knoweth that greater evils would befall them if they should then escape Thus when the time was come that God had determined to heape judgement upon judgement till at length the land of Iudah should be made desolate in the beginning of those dayes was g 2 King 23. 29 Iosiah that good King Iosiah slaine with the sword of the enemie Yet because he lived not to see the miseries of succeeding times he is said h 2 King 22. 20 to be gathered into his grave in peace 3. When the just God will shew the fiercenesse of his wrath how farre the wicked have provoked him to aggravate the judgement he taketh away the righteous therewith who are as chariots and horsmen while they remaine Thus was good i 1 Sam. 31. 2. Ionathan taken away who if he had lived might have beene a meanes of preserving the house of Saul from utter ruine though David had beene King The death of righteous Ionathan much aggravated the sinne of Saul and the judgement that followed thereupon 4. When the Lord to whom vengeance belongeth will give the wicked an occasion to expect sure and sore vengeance then he maketh his Saints a signe and an example unto them Thus k 1 King 13. 24. he caused a Lion to slay the man of God that was seduced by a lying Prophet to transgresse the word of God In this case saith the Apostle l 1 Pet. 4. 17. Iudgement must begin at the house of God And if it first begin at us what shal be the end of them that obey not the Gospell of God §. 14. Of sundry wayes of exempting Saints from judgements YET hath God his wayes and meanes to deliver the righteous in the forementioned cases and all other cases whatsoever As 1. By visible preservations of them from externall judgements as m Ier. 39. 17.
Ministers and * Ian. 13. 1624 only one died Feb. 3 three Feb. 10. five Feb. 17. three Feb. 24. one Mar. 17. two Mar. 24. eight 1625 Mar. 31 six Apr 7. eight Apr. 14. eighteene Apr. 31. eighteene And after that it increased every weeke more and more till Aug 18. when there died in one weeke 4463 of the Plague And of all diseases 5205 in London and in the nine out parishes Luk. 21. 34. begun this judgement of the Plague by degrees that so like wise-men we might fore-see the uttermost perill and answerably prepare our selves Direction to be so watchfull over our selves so well furnished and prepared by that spirituall furniture which in the Word is prescribed unto us that no evill may suddenly surprize us nor ordinary nor extraordinary evils not death it selfe nor the last judgement Take heed saith the Iudge himselfe to your selves lest at any time your hearts be overchanged and so that day come upon you unawares §. 24. Of the exposition and observations of the last part of the 45. Verse NVMB. 16. 45. And they fell upon their faces A Remedy for the fore-mentioned calamity is here set out in the practice of Moses and Aaron For this Relative THEY hath reference to them two especially For these rebels a Vers 41 42 43 46 47. murmured and gathered themselves against these two and they two are said to come before the Tabernacle and after this these two take order for cure of this Plague b See more of these in the Churches Conquest on Exo. 17. 9 10. Moses was the supreme Governour and Prince over this people Aaron was their chiefe Priest By falling upon their faces is meant their humble and hearty prayer to God for this people c Metonymia Adjuncti vel Signi The outward gesture whereby their inward intention was set out is put for prayer It is in effect all one as if he had said They prayed But yet this Tropicall speech is not without its emphasis For it implieth 1. A reverend respect to the Divine Majesty For of old when men would testifie reverence to excellent persons at sight of them they fell on their face as d Ruth 2. 10. Ruth before Booz e 1 Sam 25. 23. Abigail before Dauid Thus did f Gen. 17. 3. 17 Abraham testifie his reverence to the All-sufficient God 2. An holy astonishment at and admiration of surpassing excellency and glory In which respect g Ezek. 1. 29. Ezekiel fell on his face 3. A feare which at the apprehension of Gods terror and our wretchednesse perplexeth the soule So * Dan. 8. 17. Daniel was afraid and fell on his face Luke 5. 8. 4. An humble mind in regard of ones selfe This h 1 Sam. 20. 41. David manifested when he fell on the ground before Ionathan And i 1 Cor. 14. 25. they that are effectually wrought upon by the Word and have the secrets of their heart made manifest in humility falling downe on their faces worship God 5. Shame and confusion of face for great provocations of Gods wrath k 1 Chr. 21. 16. This moved David when he saw the fiercenesse of Gods wrath for his great sinne to fall downe on his face before the Lord. 6. Earnest and ardent desire of obtaining what we pray for In this respect l Ios 7. 6. Ioshua and all the Elders of Israel fell to the earth upon their faces before the Arke of the Lord. 7. An agony whereinto one is cast thorow some inward trouble of soule or some outward fearefull sight In the former respect m Mat. 26. 38 39. Christ fell on his face and prayed In the latter respect n Dan 10. 9. Daniel lay on his face as in a dead sleepe Most of these may be applied to Moses and Aarons falling on their faces here in this text For o Vers 42. The glory of the Lord appeared and the wrath of the Lord was manifested and the people had committed a great sinne and a Plague was already begun therefore without all question in reverence to the Divine Majesty in admiration of his glory in some feare yet in an humble submission to God in shame of the peoples in gratitude and in earnest desire of pardon for their sinne and removall of the judgement they fell upon their faces So as this gesture implieth an extraordinary manner of prayer Sixe Obseruations hence arise whereof three concerne the action performed and three the Persons that performed it I. a See The Saints Sacrifice on Psal 116. 4. Prayer is a ready remedy for a desperate calamity Such a calamity was the peoples here And this remedy is here with approbation used II. b See The whole armour of God on Eph. 6. 18. §. 95 c. In extraordinary need extraordinary prayer must be used The sinne of the people and the threatning of God shewes the extraordinary need Their gesture in falling on their faces argues their extraordinary prayer III. c See The Churches Conquest on Exo. 17. 11. §. 29. Inward devotion of the soule must be manifested by an answerable outward disposition of body Such a disposition was this falling on their faces IIII. d See the whole armour of God on Eph. 6. 18. §. 36 c. Prayer is to be made for others in their necessities God bids these that fell on their faces get them away that they might be safe yet they for them that were in danger fell on their faces V. e Ibid §. 51. Prayer is to be made for such as wrong us This people for whom the prayer is here powred out murmured and gathered themselves together against Moses and Aaron who here in their behalfe fell on their faces VI. Magistrates and Ministers are especially to pray See the Churches Conquest on Exo. 17. 12 §. 40. for averting publique judgements Such were they who here fell on their faces Moses was a Prince Aaron a Priest These Observations are all of them worthy our due observation but I have handled them elsewhere as the places quoted in the margent shew §. 25. Of the sense and notes of the former part of Verse 46. NVMB. 16. 46. And Moses said unto Aaron take a censer and put fire therein from off the altar put on incense and go quickly to the congregation and make an attonement for them TO the fore-mentioned remedy of prayer here is another added whereby their prayer was made the more effectuall This is first prescribed in this text and then performed in the next verse Moses he prescribes and that on just grounds For 1. Moses had a more immediate inspiration and more extraordinary revelations then Aaron or any other at that time With him saith the Lord will I speake mouth to Num. 12. 8. mouth even apparantly and not in darke speeches c. 2. Moses was the supreme head and chiefe governour on earth at that time of that people b Act.
a tush at a plague sleight it not too much Why a plague is not to be made light of If we account the lives of men women and children to be precious how precious a thing life is hath beene * § 63. Lege Flavij Iosephi Antiquit. Iud. lib. 7. cap. 13. Descriptionē peslis quae contigit sub Davide Terrorem istius morbi ad vivum exprimit before declared we may well thinke that that which taketh away the lives of many is to be accounted a terrible thing I deny not but that in some respects warre in other respects famine is more terrible then pestilence which made e 2 Sam. 24. 14. David choose it rather then either of them Yet is a plague if once it grow to any strength a fearefull and terrible judgement By it parents that have had many children like Olive plants round about their table have beene soone made childlesse By it parents children husbands wives masters servants whole housholds have beene in a very short time swept away Yea streets and villages and cities have thereby beene made desolate On some it commeth more mildly and taketh them away without any paine or extraordinary fervour on others it falleth more violently casting them into extreme burning fits troubling the braine disturbing the understanding making them that are affected therewith rage and rave and seeke all wayes to make away themselves Lamentable experience hath given too evident proofes hereof Besides by reason of the contagion and infection of this disease deare friends are kept one from another and they that are visited therewith deprived of many outward helpes and inward comforts that otherwise they might have Finally they that die of this disease are for the most part deprived of the honour of that decent and solemne funerall which otherwise they might have a matter i Eccl. 63. Ier. 22. 18. 19. which God himselfe hath threatned as a judgement but k 1 King 14. 13 Ier. 34. 5. promised an honourable and comely buriall as a blessing In these and many other respects a plague is justly to be accounted a fearefull judgement which should make us more fearefull of provoking his wrath that hath the power over plagues to send them when he will to continue them as long as he will and to make them as fierce and violent as he will See more of this point § 48 50. §. 72. Of the many meanes that God hath to destroy men II. * See § 69. GOD can many wayes destroy men Many many are the wayes that are recorded in Scripture and yet many many other wayes hath experience in all ages given evidence of We read that from heaven a Gen 7. 11. water fell and drowned the whole world and b 19. 24. fire and brimstone and destroyed foure cities at once and c Ios 10. 11. great stones that flew armies of men and d 1 Sam 7. 10. great thunders and e Psal 18. 14. lightnings whereby hosts of enemies have beene discomfited yea and f 78. 48. hot thunderbolts g Iud. 5. 20. the starres in their courses and h Psal 35. 5 6. 2 Sam. 24. 16. 2 King 19. 35. Per culices ac mures integros Barbarorum exercitus sugabat Deus Chrys in 2 Cor. 5. Hum. 8 the Angels of God have destroyed many All these and many other meanes of destruction hath the Lord sent from heaven On earth he can raise up men against men to destroy one another which is most usuall He can stirre up m Ezek. 14 15. beasts and n Ier. 8. 17. serpents yea o Numb 21. 6. extraordinary fiery serpents and p Exo 8. 6. frogs q 17. lice r 24. flies ſ 10. 13. grashoppers and innumerable other kinds of creatures How many kinds of diseases hath God in all ages raised up to afflict and destroy men What Physitian can reckon them all up He can make all the elements his instruments to consume men and all manner of creatures yea he can make new creatures to be his scourges Read in particular the t Lev. 26. 16 c Deu. 28. 16 c severall curses recited by Moses and we shall find just cause to say God can many wayes destroy men God is a supreme and absolute Lord over all and can both dispose them to what worke and service it pleaseth him and also enable them to effect whatsoever he putteth them unto So as what he will have to destroy shall destroy as he will have it Yea his Divine power is then especially manifested when by vile things he effecteth great matters Tunc maximè manifestatur Dei potentia quando per viles operatur magna Chrys in 2 Cor. 5. Hom. 8. Is not this Lord now to be feared Is it safe to provoke his wrath Doth he not sinne against his owne soule that provoketh him What if he have inflicted sore judgements on others and thou hast escaped Doest thou thinke that God hath no more judgments in store if thou continuest to provoke him Were they that were not swallowed up with Dathan Abiram or not consumed with Korahs complices were they exempted from all other judgments Were not 14700 consumed with a plague Remember this aggravation BESIDES those that died c. Remember it and tremble Thou maist escape this plague and yet perish by another judgement Rejoyce not because the rod of him that smote thee is broken for out of the serpents root shall come Isa 14. 29. 24. 17 18. Pro qualitate peccati ignem sibi unusquisque succendit Hier. Comment l. 14. in Isa 50 acockatrice and his fruit shal be a fiery flying serpent Feare and the pit and the snare are upon thee O inhabitant of the earth And it shall come to passe that he who fleeth from the noise of the feare shall fall into the pit and he that commeth out of the midst of the pit shal be taken in the snare c. Every one kindleth a fire for himself according to the quality of his sin §. 73. Of the bloud of others which principalls bring upon themselves III. * See §. 69. THe bloud of accessaries lieth upon the principalls The Devill is the chiefest principall of all sinners He first sinned himselfe he first tempted and drew man into sinne In this respect he is stiled a Ioh. 8. 44 A murtherer from the beginning Now a murtherer pulleth upon his owne pate the bloud of those that are murthered The woman who tempted Adam to sinne is said to be b 1 Tim. 2. 14. In the transgression whereby among other things is implied that her owne and her husbands bloud lieth on her c 2 King 10. 31 This stile given to Ieroboam which made Israel to sinne sheweth that he was the principall in the defection of the ten Tribes d 1 King 15. 29 answerable therefore was his punishment and e 30. his causing others to sin