ΠΡΟΣΣΩ ΚΑΙ ΟΠΙΣΣΩ A SERMON, EQVALLY POINTING forward, & BACKWARD, AS IT WAS delivered in the Vniversity-Church of Saint Mary's in CAMBRIDGE. By P. H. B. of Divinity, and sometime Fellow of Queen's college in Cambridge. In his forenoon Course before that university, upon the 22. day of November, in the year 1640, being the third Sunday after the beginning of this present PARLIAMENT. Eccles. 1. v. 9, 10. The thing that hath been is that which shall be: that which is done is that which shall be done: and there is no new thing under the Sun. Is there any thing whereof it may be said, see, this is new: It hath been already of old time which was before us. Virg. — Sic illi oculos, sic ora ferebant. Printed in the year, 1647. To the READER. REader (whosoever thou art) that dost scruple or make any doubt of the truth of the thing, done in such manner, time and place, as the Title Page doth Preface; Know that this Sermon verbatim, being preached in the very beginning of this Parliament ●efore the whole university, and a good part of the town of Cambridge, there are many Hundreds of People, that can attest and justify every tittle in the Title Page, yet living everywhere, howsoever distressed, or wheresoever dispersed, throughout this Spacious kingdom. The Author is a Priest, and graduated in divinity, in the time of Ignorance, and Popery, before the gospel here in England; otherwise, he is a Gentleman of a very good and ancient House, and Extraction. A Gentleman and a scholar, note that; for Blood and Learning, generosity and Breeding, they are the two entire constitutive Principles of a Malignant, as complete as Matter and form of a natural Body. Out upon them both; for wheresoever they meet in one; there needs no further proof, you may certainly and infallibly conclude, such a Person an enemy to this our State, Reprobate, and altogether untractable to this Blessed Reformation. The Publishing of this Sermon, I assure thee (not upon the public Faith, but in the word of an honest man) is not with the Author's Notice, much less his Consent; which indeed was never a●●●d, we supposing it to be with him, as it is generally with all other Malignants, who though they be no whit ashamed, yet are very much afraid of their Malignancy. It remains then only, that thou be'st rightly informed why this Sermon, (being preached so long ago) came not to public view long before; or why it is just now held forth. Not Before, because the publishing of it before might justly have been interpreted very prejudicial to the wisdom of the Managers of this Holy war, as if they had not had sufficient Abilities of understanding and judgement to carry on this Holy Cause, and business of their Holy Covenant, unless they had had this pattern or some such Copy set before their eyes, whereby to direct their whole counsels and Actions. But now that the work is so done, as the most envious Malignant cannot say, that ever any of their predecessors in any Age have gone beyond them; It is very seasonable, yea requisite and necessary indeed, to present to all the world this following Discourse, and that for this re●son, which (if you mark it) will plainly infer the necessity. For seeing that all the Orthodox, painful and Godly ministers (put into the several Benefices of this kingdom by this Blessed Parliament) both in their single exercises upon their Cures, and when they have exercised some 4 or 5 one over another's head upon solemn humiliation days, have wrought powerfully upon the dullest capacities both of City and Country, and contributed much, yea very much, by their labour in the Cause, and management of this holy war: but more especially seeing that the Reverend Assembly of Divines did not only pray, preach, exhort and counsel to this effect, but also did work wonders, dispense with oaths, (as much as ever the Papists can boast their Pope to have done) and make the very Scriptures themselves, especially in the English, Welsh, and Scotch Languages conformable and subordinate to this holy war, and holy Covenant, as much as to their own Presbytery and beautiful Discipline: It is then most expedient and necessary, that this Sermon be now printed for the justification and vindication, both of the one and of the other, from the slander and obloquy of the Reprobate, Wicked, Cavalier-Prelatists, and of the Separatists, and Independents, that all the world may see, understand, attest, and give judgement, that neither the Parliaments Orthodox Ministers have taught, incited or stirred up the people to any thing, nor the Reverend Assembly of Divines have directed, or counselled any thing in this holy war, and this holy Covenant for which the word doth not both hint and hold forth a most clear Text and warrant as you shall find it written,— — NUMB. 16.3. And they gathered themselves together against Moses, and against Aaron, and said unto them, Ye take too much upon you, seeing all the Congregation are holy, every one of them, and the Lord is among them: wherefore then lift you up youselves above the Congregation of the Lord? MY Text presents unto you a famous Rebellion in the Jewish state, which shows the antiquity of this sin, although perhaps not that height of wicked Policy so fully reached and accomplished by the villainous cunning inventions of after-ages; for, Nihil inventum & perfectum eodem tempore, never was any thing so exactly at first excogitated, invented or found out, as nothing could be added by succeeding ages to complete and perfect it. Yet the sin of Rebellion (although perhaps not now first devised, yet sure but in its Cradle and infancy, especially as it hath reference & relation to this state of the Jews, Numb. 10.11. by computation of time in all probability not two years old since their freedom from the Egyptian bondage) wanted so little already of its full perfection, that here in this frame you may behold the complete form and figure of it with all parts and Lineaments fully integrated, Nay, and many accidental perfections, though not all which were added to every part as it grew from strength to strength, till it came to its just Bulk and Stature. As in the body of an infant you may find every part of a man, as Front, and Eye, & Hand, & Leg, although not the several graces and comeliness of every of these parts, as the majestic rise of the forehead, and vigorous quickness of the Eye, the pure whiteness of the Hand, and the decent proportion of the Leg, until this infant be grown to some consistent measure both of height and bigness: So I say here in this rebellious act, is represented every part and limb of Rebellion, and after-ages have but added a cleanly contrivance and carriage to some of these parts, that rebelling may appear more graceful and comely to the eye of the world, as by the viewing of the several particulars in my Text will more plainly appear, Where you have, Par. 1. rebels, The Rebels, They (i. e.) Korah of the Tribe of Levi, and Dathan, Abiram, and On of the Tribe of Reuben, v. 1. and 250 Princes of the assembly, Famous in the Congregation, and men of renown. vers. 2. 2. Materiale peccati, expressed by an unlawful assembly, & se ipsos congregarunt, And they gathered themselves together. 3. Formale peccati, that which doth specificate the sin of Rebellion, notified in the Parties against whom they were gathered together, and that was contra Mosen & A●ronem, the Supreme Prince and Chief Priest. 4. Capitulatio, The incapitulation or treaty after they were gathered together, & had made their party good and strong, then and not till then they begin to capitulate and treat, & dixerunt eis, And they said unto them, Gravaminum Remonstratio, 5. in their treaty, here's a Remonstrance or Declaration of their grievances, Moses was too high in State, and Aaron in the Church, there must be no supreme Prince nor chief Priest, but 'tis a parity both in Church and State which they seem to require, and therefore they break out first with an exclamation, Nimium arrogatis, Ye take too much upon you. Secondly, with an expostulation, Quare elevamini? Wherefore do you lift up yourselves above? &c. Gravaminum Ratio, 6. That they may not seem to be mad without reason, here are the pretended reasons or grounds of these their grievances, sufficient in their opinion to justify an Insurrection; And indeed, if true, the strongest Motives that can be, for they are cunningly drawn from Religion and God's Honour, for they can prove from God's own Words, that all the Congregation was holy, every one of them; and therefore there must be no Aaron, no chief Priest. Secondly, 'Twas apparent that the Lord was among them, and therefore it was a derogation from his Honour to have a coadjutor in Government, and so their must be no Moses, no supreme Prince, Reasons very specious and persuasive. But sevently and lastly, 7. If ye would know that which the Logicians call Causam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the true, Primary, internal, impulsive Cause of all this Tumult and Rebellion, ye must not look for it here in my Text in the public Remonstrations and Declarations of the rebels themselves, for that is usually kept secret and close from the people's eyes amongst the chief of the Faction, and is either disclosed by the notoriety of the fact, when they have attained their ends and purposes, or else by the diligent search and enquiry of some honest Historians of those times, and the true Primary Impulsive Cause of this Rebellion is discovered by Moses to be Pride and Ambition, Eccl. 10, 13. The beginning of all sin. Korah was but an inferior Levite, and he aspired to the priesthood, as Moses plainly told him, v. 10. Seemeth it a small thing unto you, that God brought thee near to him, and all thy brethren the sons of Levi with thee, but seek ye the priesthood also? For which cause, both thou and all thy company are gathered together against the Lord: So that the true Cause of Korah's rebellion was ambition, he aspired to the Priesthood, and Aaron stood in his way, and therefore his chief aim was against Aaron. Dathan and Abiram, though they were Princes of the Assembly yet they were inferior to Moses, and that was it troubled them, Secundi gradus erant impatientes, they could not brook any superior, as they plainly told Moses, v. 13. Is it a small thing that thou hast brought us up out of a good land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a Prince over us? So that Ambition too was the true cause of their rebellion, they aspired to Supremacy, and Moses stood in their way, and therefore their chief aim was against Moses. So that whatsoever colour or pretext they make in their public Remonstrances or Declarations, be it Religion, or Conscience, or care of the Common good, the true cause and ground of their rebellion was Pride and Ambition. Korah was ambitious of the highest place in the Church, Dathan and Abiram in the State, and therefore they were gathered together against Moses and against Aaron, and all this worthy of belief, upon the credit of Moses a faithful Historian, and also an Inspired penman of holy Scripture. And so here is you see, delineated and drawn a perfect model of Rebellion, and Rebellions of afterges, if they have added any thing, they are but some quaint tricks and devices to adorn and set forth the several parts of this fabric; this still for form and fashion, standing a complete and perfect pattern; And so I proceed to the first part of my Text. rebels, Par. 1. The Rebels (They) Korah, Dathan, Abiram, and On of the Tribe of Reuben, and 250 Princes of the Assembly, Famous in the Congregation, and men of renown; In whom there are three things observable that make this Rebellion dangerous: The first is, Combinatio, Levita & Reuben, The Levite and the Rubenite joined. Secondly, Eminentia, Principes coetus, Princes of the Assembly. Thirdly, Popularitas, homines celebres, Famous in the Congregation, and men of renown. 1. Combinatio, Korah of the Tribe of Levi, and Dathan, Abiram, and On of the Tribe of Reuben: And though none but Korah be named of that Tribe as being the principal Head, and one that had his particular aims and ends, yet 'tis evident, that more of the inferior sort of the Levites were gotten in to participate of this Rebellion, because Moses in the 10 v. speaks in the plural number to Korah, and the rest of his brethren the sons of Levi, seek ye the priesthood also? Now the Levites, either because they were God's lot & portion to do the service of the Tabernacle, Numb. 2.33. Numb. 18.20. and so were not numbered amongst the rest of the children of Israel by Moses, or because God was their lot and portion, and therefore they had no inheritance in the division of the land of Canaan; for one or both of these reasons the Levites may very well be called by the name of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Clergy or lot of the Lord, so that they joining with the Rubenites, it seems that both Clergy and Laity were combined together in this Rebellion; and this conjunction gives a strong encouragement and countenance to the action, for the Levite or Clergy alone would have wanted power and strength, the Laity or Rubenite alone could not have had so fair a colour and cloak of Religion to cover their Rebellious practices, but both joined together make a strong faction and a fair show; and the action appears more glorious in the world when there is such a combination between the two main parts of the state; and therefore Adonijah when he exalted himself, saying, I will be King (when as Solomon was designed before both by God & his father David for that regal Office) he took this course; He combined himself with the Priest, and chief Captain to make his party good, he conferred with Joab the son of Zerviah, 1 King, 1.7. and with Abiather the Priest, and they following Adonijah helped him, without his help he saw there was but little good to be done, and therefore Abiather the Priest was a fit and useful instrument for his ends. And that unnatural Rebellion of a neighbouring Country which masked itself under the specious Title of the Holy League durst not venture upon the temporal power alone, but he that professeth himself to be the Aaron of the whole world, is combined with Dathan and Abiram against Moses, and the Levites out of their Pulpits must make public Invectives and Declarations against Moses, and a College of the Prophets must be gotten to advise the simple People to arm themselves against Moses, and Aaron's legate to countenance the Action must reside in the chief City, and the famous Writer of the Controversies in the Church of Rome, Bellarmine chaplain to the Pope's Legate in France, at the time of that Roman-Holy-League. has got no great credit amongst the French Historians for being one of his retinue and company, and indeed he may justly be suspected for a Boutefeau and Incendiary in that Rebellion, seeing he published such rebellious divinity to the whole world. And I would that some of the same Aaron's Emissaries had not been so lately busy in this kind to the disturbance of our sweet Peace and tranquillity. But these and the like need not applaud their Brain for any new invented Policy, for we can Track them to the very fountain & springhead from whence they derived their Plot. This here in my Text was their first pattern and Copy, which they like Apes do but imitate and follow; here are the Clergy and laity joined together, the Levite and the Rubenite combined; Korah of the Tribe of Levi, Dathan, Abiram, and On of the Tribe of Reuben. 2. Eminentia, They were not of the inferior sort of Commons, but the chief of the nobility, for so you may read in the second verse, they were principes coetus, Princes of the assembly, qui tempore Concilii per nomina vocabantur, saith Saint Jerome, who were summoned by name to the public assemblies and meetings to consult with Moses for the good and welfare of the whole nation. They were è coetu convocati saith Tremelius, such as were chosen and convocated out of the congregation to the public consultations and deliberations of state, but now they have changed their title, for instead of Convocati they are become Convocatores authors of seditious assemblies; They that should have waited Moses his call, do now call Moses to an account; nay they, who by their eminency and place should have eased Moses his Shoulders of the burden of government, by their disloyal carriage lay on more weight and pressure to the disturbance of the whole state, which must needs totter and shake at the disjointure of such main pillars; As in a structure or building if but a pin or punchion or gice do fail there is no great fear, but if a post or beam start aside from the frame, that threatens subversion and ruin: if the poorer sort of the Rubenites; or the lowest of the Levites had kindled this fire, it might have easily and soon been extinguished, but when a Korah, Dathan, and an Abiram, Princes of the assembly, break out into a flame, that will require both speedy help and strong remedies, both which the wisdom of God used for the suppressing of these men's insolences, as in the sequel you shall hear. 3. Popularitas▪ Here is the most dangerous and most pernicious quality in a rebel, and that's their popularity, for the Text says they were Homines celebres, famous in the Congregation, Vers. 2. and men of renown; by their plausible conversation and popular deportment they had gotten themselves a name and fame in the Congregation, for there are two things requisite to Popularity. 1. Virtutis simulatio, a specious show of virtue, such especially which respects the Common-good, together with a querulous complaint against the present government. 2. Populi Palpatio, a stroking and clawing of the Congregation by a submiss and humble carriage. Now it seems, that these Rebels here had adumbrata, though not expressa virtutis signa, some shadows and outward resemblances though not the express image and portraiture of virtue, otherwise they would have been infamous in the Congregation rather than famous; but though they had no stock of virtue within themselves, 'tis likely their outward show and carriage was borrowed from honesty and goodness, which together with their fawning courtship, and observance of the people's humours, did purchase them fame & renown in the Congregation. And this you shall find to be the constant practice of these kind of Rebels; Absalon was a cunning artificer in this work, when by fair speeches and flattering promises he went about to steal away the hearts of the men of Israel from his father David, 2 Sam. 15. as you may read, where after he had prepared his stage at the entry of the gate, in the view and face of the people, than he falls to acting of his popular parts; For, 1. Ver. 3. When any man that had a controversy came to the King for judgement, Absalon called him, and said unto him, See thy matters are good and right, but there is no man deputed of the King to hear thee: There's an exclamation against the present Government. 2. Vers. 4. Absalon said moreover, Oh that I were made a judge in the Land, that every man which hath any suit or cause might come unto me, and I would do him justice: There's Virtutis simulatio, his specious show of virtue. 3. Vers. 5. And it was so when any man came nigh unto him, to do him obeisance, he put forth his hand, and took him and kissed him: There's Populi Palpatio. And that you may see the dangerous consequence of this cunning carriage you shall find in the 6 ver. that by these means Absalon stole the hearts of the men of Israel. Catiline that great conspirator against the commonwealth of Rome was excellent (Says the Orator) versare suam Naturam, Orat. pro Mar. C●●●. et regere ad tempus, to turn and wind his nature and disposition, according as the present opportunity and occasion required, The behaviour of Rebels. et huc atque illuc torquere et flectere, he could writhe and bend it this way and that way as he pleased, so that he could behave himself, cum tristibus severe, cum remissis jucunde, cum senibus graviter, cum juventute comiter, sadly with the sorrowful, jocundly with the merry, gravely with the old man, courtly with the young man, et specie quadam virrutis assimulatae, and by a specious counterfeit of virtue deceived many good men. Caesar the first sovereign over the Roman state, Sobrius ad Rempublicam evertendam accessit, says Tully, he came with temperance and sobriety to the subversion of the commonwealth. These and many more examples in Histories may be good Caveats to make us take good heed how we judge men's actions by their persons and outward appearances, that because their persons and lives at least in common appearance are free from those noisome sins that infect the times, therefore their actions of affronting and rising up against their lawful sovereign proceed from Religion and Conscience, and care of the Common good; No by no means: But our surest course is, to judge men's persons by their actions, if their actions be unsound and irregular, if they gather themselves together against their Prince and sovereign, against God's express Word and commandment, be their outward appearance never so specious and glorious, we may assure ourselves they neither fear God nor regard man, but only to serve their own turns. These (they) in my text were famous in the Congregation, and men of renown, yet they proved impious Rebels, and came to a fearful end. 4. But were the common people spectators all this while, were not they fetched in by some trick and devise to participate of this Rebellion? A head without the help of a hand may contrive, but not execute; the people must set to their helping hands, or else the plot though never so well contrived cannot be efficacious, and therefore to make this first part complete, you shall find in the 10 vers. that Korah had gathered all the Congregation against Moses and Aaron; Korah the Levite, and indeed this task is commonly imposed upon the Levites, who by their Office and ministry (if they will abuse it) have a fairer way, and more powerful means, to draw away the hearts of the poor people from their loyalty and obedience to their lawful sovereign, and therefore they are commonly sent out by the Grandees of the faction about the Congregation, instead of the fire of devotion to kindle strange fire, the fire of Rebellion; and therefore Korah the Levite here he was employed in this service. He gathered all the Congregation, &c. So that now this first part is very complete, the combination strong, the Levite joined with the Rubenite; the party's eminent, Princes of the assembly; their behaviour plausible, famous in the Congregation, and men of renown; and the people hooked in by wiles and tricks to serve the great men's turns; so that there wants but a signal or watchword and then they are up in arms, and that belike was given, for in the next place you shall find them gathered together. And that's the second point. Materiale Peccati, Par. 2. the general act of Rebellion expressed by an unlawful assembly, et seipsos Congregarunt, and they gathered themselves together. They had often murmured against Moses & Aaron. Were they pinched or straightened with any little calamity, many times inflicted by Almighty God for their probation & trial, Moses and Aaron were sure to be blamed: If at Marah they do but stand in want of sweet water, Exo. 15.23.16.2. or in the wilderness of Sin be pinched with hunger, Numb. 13.32. or by the false reports of those Spies that went to search the Land, be made believe that Canaan was but a barren soil, and the people thereof mighty and valiant, Moses and Aaron must be reviled, and threatened, and murmured against, when God knows they could not help it. So that 'tis no wonder that now they are rebelliously gathered together against them, for murmuring is a near disposition to Rebellion; when men take the liberty to complain, and chide, and expostulate, and murmur against their governors, urged many times by necessity to some unpleasing and seeming rigorous actions, 'tis a bad sign and portends no good. When sudden gusts of wind begin to murmur upon the Seas, and the waves swell and toss, 'tis a sign the storm is not far off; The children of Israel here, after they had once learned to murmur, ere long they find the way to Rebellion, & are gathered together. Et Congregarunt seipsos, Here begins their unruly demeanour and undutiful carriage, by an illegal assembling themselves together. What had they so soon forgot the Silver Trumpet, which but a little before was appointed by the ordinance of Almighty God, for that very use and purpose, to gather the Congregation together? as you may read, Numb. 10.3. At the sound of two Trumpets all the assembly were to be gathered at the door of the Tabernacle of the Congregation, and if but one Trumpet sounded, than the Princes, heads of thousands, were to be gathered together to Moses; And the sounding of these Trumpets was by a perpetual law appropriated to the sons of Aaron: Now these Princes take upon them the office both of Aaron's sons and Trumpets too, and most disorderly and seditiously gather themselves together, not to, but against Moses and Aaron. And indeed what else can be expected from such unruly assemblies? when people gather themselves together without any order or direction from their lawful governors, 'tis commonly for some bad end and purpose, the blasts of such winds gathered together are for the most part violent and fearful; In such assemblies are hatched Treasons, Heresies, Rebellions, schisms, Conspiracies, and all manner of villainy; and therefore those who by their own Historians were counted cautelous Princes in the world, as Henry the seventh of England King, by name, knowing the dangerous consequences of these unlawful assemblies, scarce suffered any Parliament to pass in his time without some provision by Law against these disorderly courses of people's gathering themselves together; and it seems it is not amiss for their own security, as appears by these assemblers here; for when they had gathered themselves together, 'tis not add or circa Mosen, but contra Mosen et Aaronem, and that's the third part, &c. But here, by the way you may discover a little want of art in managing this part of Rebellion, for they might have taken an opportunity to have been gathered together by the call of Moses his Trumpet, and then they had begun more legally, and perhaps might better have defended their actions against public obloquies; and when they were once thus fairly and orderly gathered together, their party being so potent & strong, they might have chosen whether they would have been dissolved or no at Moses his command, until they had attained their ends and purposes; so that this part of Rebellion might have been somewhat corrected and amended by foresight, but yet 'tis no great matter, for those that venture upon such enormous actions as these, need not stand upon such nice points of Law for their justification, and therefore we will not censure them for this oversight, but proceed to the third part. Par. 3. Formale peccati, That which doth specificate the sin of Rebellion, and distinguish it from all other sins, notified in the parties against whom they were gathered together, and that is, Contra Mosen & Aaronem. As there were three Adjuncts or Circumstances in the parties Rebelling, which made this Rebellion in a high degree dangerous, so there are three Adjuncts or Circumstances in these parties against whom they Rebelled, which makes this action in a high degree flagitious; For 'tis, Contra Mosen supremum Principem, & Aaronem summum Pontificem, legitimas potestates. Contra Mosen mitissimum hominem, & Aaronem Sanctum Domini. Contra Mosen & Aaronem divinitus orainatos, & sic per consequens contra Deum. 'Tis contra Mosen supremum Principem, & Aaronem summum Pontificem, legitimas potestates. moral virtues and vices are formally distinguished, and constituted, by general acts limited and determined to special objects, either commanded or forbidden by some Law, Ordinance, or Constitution; As for example, 'tis not every occision or killing that doth Constitute the sin of Murder, one may kill a beast, or a bird, or fish, or a creeping thing, and yet not be guilty of this sin; but if this generical act of killing be determined or limited to a Reasonable creature, prohibited both by Divine and human Law to be killed, which is the Occisio hominis, the killing of a man, then 'tis Murder. So 'tis not every disorderly gathering together doth Constitute the sin of Rebellion, for had these here gathered themselves only in perturbationem ordinis vel pacis, the Assembly might have proved but a plain Conventicle; or had they gathered themselves together only to do some unlawful act, ad Terrorem populi, whereby either the peaceabler sort had been feared by the fact, or the lighter sort emboldened by the example, and gone no farther, it had been either but simply an unlawful Assembly, or a Rout, or a Riot at most; but when they gathered together, contra Mosen & Aaronem, against their supreme and legitimate governors, ordained by almighty God, the Act specificated by this object, doth formally Constitute the sin of Rebellion; so that here is presented unto us a perfect definition of Rebellion, Rebellio est congregatio subjectorum contra potestatem à Deo ordinatam. Now the vitiosity of this Act (i. e.) of the subjects gathering themselves together against the power ordained by God, can never be altered or changed by the goodness of the end or motive, because all sinful actions contract their vitiosity or badness primarily and chiefly from their principle and form; Now the principle and form of all sin, according to S. John, is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ioh. 3.4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 1 Joh. 3.4. sin is the Transgression of the Law: which perfect definition, S. Aust. does but explain by distinct specifical acts in which all transgression doth consist, when he says, peccatum est dictum, vel factum, vel concupitum, contra aeternam legem, sin is either a Thought, Word, or Deed, against the eternal Law of God. Now gathering together against the power ordained by God, which in the least degree must needs be an act against the Divine Law, as is plain to be seen totidem verbis, in Rom. 13.2. Rom. 13.2. Whosoever resisteth the power, resisteth the ordinance of God, that act must needs be a sin against almighty God; and if it be a sin, 'tis not the goodness of the end can warrant the perpetration of it, if the Apostles rule be true, Malum non est faciendum, Rom. 3.8. ut inde eveniat bonum, We must not do evil, that good may come thereof; And of those that slanderously reported of S. Paul, that he should say any such thing as Let us do evil that good may come, he pronounces this sentence as disavowing such a damnable conclusion, that their damnation was just. Vitium fit ex qualibet defectu (saith the schoolman) When any part or least circumstance that is requisite to the goodness of an action is defective, absent, or wanting, the whole action becomes vicious, much rather when the principle or form is wanting, which consists in the conformity of our actions to the Divine Law, which is the original, Principle, and Rule of all our Deeds, and the goodness of the end which doth but circumstantionate the action can never change the vicious nature or being of it. 'Tis not Saul's keeping the best of the Cattle for sacrifice can excuse him for the breach of God's commandment; and if God in absolute and unlimited terms pronounce, Whosoever resisteth the power, resisteth the ordinance of God, I cannot see how the goodness of the end, be it Religion, or Reformation, or the common good, can warrant any such resistance from the transgression of God's ordinance, except these or the like limitations had been specified and annexed to the Command, Law, or Ordinance of almighty God. ubi Lex non distinguit, nos non distinguere debemus (Says the Civilian) Where the Law does not distinguish in what cases such a thing is to be done, or not to be done, we ought not to determine and define those cases of our own head and power, without the authority of the lawgiver. Either God could, or he could not have specified these particular cases, in which Subjects might have resisted the power; to say he could not, were in plain terms to deny either his omniscience, or Omnipotency, either that he did not know all those particular cases, or that he could not transmit them either by word or writing, whereby we might know and observe them. To say he could, but would not, methinks it sounds somewhat harsh, that God should impose such a hard obligation upon the Conscience, not to resist the power upon pain of death and damnation, and yet reserve some particular limitations within the secrets of his own breast, to be found out by the uncertain deductions of human Reason. It is not the wonted course of the goodness of almighty God, to deal so closely and reservedly with mankind in a matter of so great Consequence, that so nearly concerns the salvation of men's souls, & the conservation of peace and tranquillity in his Church. And if there were any such reserved limitations in God's breast, I wonder S. Peter and S. Paul, who knew the mind of Christ, and professed, that they shunned not to declare the whole counsel of God, Cor. 2. last. Act. 20.27. especially handling this subject, ex professo, should not once so much as mention any of these limitations, but ever speak in an unlimited manner, Rom. 13. v. 1. Let every soul be subject to the higher powers; and whosoever resisteth the power, 1 Pet. 2.13. resisteth the ordinance of God; and Submit yourselves to every ordinance of man for the Lord's sake. If they knew any such matter, it was not agreeable to the candour and sincerity of an Apostle to conceal it, nor yet to the zeal and religious fervency required in an Apostle not to practise it, when living in the time of that Monster Nero, especially having the power of Miracles, they would suffer the Church of God, to be so cruelly persecuted by that wicked Emperor. Or if these limitations have been delivered over by tradition, to be put in practice by the more-flourishing times of the Church. I wonder in the time of Dioclesian, when Christianity (by the enemy's Confession) had almost overspread the whole world, that so many thousand Christians would so quietly and patiently suffer their bloods to be spilled upon the ground for Christ's sake, and yet not once draw a sword against that wicked Emperor in their Master's Cause. What? was there no zeal, no jealousy for God's honour in these holy Martyrs and Saints of God? Or if yet the Church had not sufficient opportunity to put this divinity in practice. I wonder that Julian's army, consisting for the most part of Christians, would suffer that Apostate in that scoffing manner to deride Christ and his Religion, when they had so fair occasions and opportunities, either to castigate, depose, or murder him. What? was there no spirit of fortitude in those valiant soldiers, so stout and daring in their Emperor's battle, and so remiss and cold in Christ's Cause? And yet 'tis more strange, that for almost a thousand years after Christ we cannot find these limitations, in what cases it is lawful to resist the higher powers, either in the practice of the Church, or in the writings of ancient Fathers and Orthodox Christians? 'Tis very well known, that 'twas the ambition of the Church of Rome, first taught and maintained this divinity in the world of resisting lawful powers. And I wonder, that those of the Reformation, who could not so much as endure a Vestment or an harmless ceremony, eo nomine, for that very reason, because it had been used by that Church, would so easily join with them in deposing of Princes, and rebelling against sovereigns, that they would strain at a Gnat, and swallow a camel. Well, whatsoever motives or occasions others may lay hold of for resisting of the power I know not, I am sure these Rebels here could find but little in the persons or behaviours of their governors, to gather themselves thus rebelliously together against them, for 'twas: 2. Contra Mosen mitissimum hominem & Aaronem sanctum Domini, Eccl. 45.1. Against Moses a merciful man (said the son of sirach) who found favour in the sight of all flesh, and was dilectus Deo & Hominibus, beloved both of God and man, and whose memorial was blessed in all generations against Moses, a Prince who delivered them out of the Egyptian bondage, brought them through the Red-Sea upon dry land, in and out before them to defend them from their Enemies, held the balances of justice from morning to evening, and weighed to every one his right and due, smore the stony Rocks, so that waters gushed out to quench their thirst; procured Manna from Heaven for them and quails too, not for any necessity but to serve their Lust, and then against Aaron a holy man like unto him, Eccl. 45.6, & ver. 16. whom God chose out of all men living to offer sacrifices to the Lord, Incense and a sweet savour for a memorial to make reconciliation for his people to appease God's wrath and divert his punishments due to their offences; and what could they desire more, and yet for all this, they are gathered together against Moses and Aaron, where we may observe the restless and unquiet commotion of some men's ambition, who though under their gracious and pious Princes they enjoy the blessedness of Peace and sweetness of plenty. Foelicitatem utriasque gladii, the happiness of both swords; of the sword of Justice, for the defence of the right and punishment of the wrong doers, and the sword of the spirit, Eph. 6.17. which is the word of God, yet are never content until they have unsheathed a third sword, the sword of Rebellion to make way for their own ambitious ends as they do here, Contra Mosen mitissimum hominem, &c. But thirdly, there is a higher power than either Moses or Aaron nearly touched in this Rebellion, and that's God himself; for 'tis thirdly, Contra Mosen & Aaronem divinitus constitutos, & sic per consequens contra Deum, Against Moses and Aaron, the one constituted Prince and governor, the other consecrated highpriest by divine appointment and institution; so that though they be gathered together intentionally and directly against Moses and Aaron, yet 'tis virtually and in effect contra Deum, against Almighty God himself: and therefore Moses in the 11 ver. truly states the nature, form and condition of their action; for he tells them plainly that they were gathered together contra Dominum, against the Lord, not contra Dominum Mosen, against my Lord Moses, but contra Dominum Mosis, against Moses' Lord, and not contra Aaronem sanctum Domini, but contra sanctum Dominum, against the Holy, Holy, Holy Lord God of Hosts. And so was this action in after times generally thought and accounted of by the whole Nation, as appears by the daughters of Zelophehad, who then they came to sue for the inheritance of their father before Moses, Eleazar and the Princes, they use this argument, to incline that honourable bench to favour their cause, saying, Our father died in the wilderness, Numb. 27.3. and he was not amongst them that gathered themselves together contra Dominum, against the Lord in the company of Korah; and 'tis worth the observation: whosoever doth gainsay, murmur or resist the Ordinance of Almighty God, either in the supreme power or chief priesthood, or any other legal Constitution, Order and Commandment of Almighty God in the Scripture phrase, is usually termed a rebel against the Lord. So that these Rebels here and all their followers, though they esteem themselves but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fighters against men, or at the most but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fighters against Princes and Rulers, are in deed and truth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fighters against God himself, and yet most impudently they would make the world believe 'tis for religion's sake and God's honour that they gathered themselves together against himself and his own Ordinance. After they had gathered themselves together, Par. 4. and made their part strong and good then, and not till then, they begin to capitulate and treat, & dixerunt eis, and they said, &c. This is the common policy of rebels, They never enter into a contestation with their superiors till they are so potent and strong, as they are able to grapple with Authority, and can securely slight and contemn their Princes just Commands; for should they appear in small troops and daringly affront their sovereign, his just indignation might consume them in a Moment; and therefore those subjects whosoever they were that our Saviour speaks of in the 19 of Luk. were but poor silly Rebels in respect of this policy; Luke 19.14. for after they had outbraved their sovereign, with their saucy and peremptory Message: Nolumus hunc regnare, for want of sufficient power to maintain and defend their words, were fain to submit themselves to the sword of justice, for so the Text says, at the return of the King they were all slain. ver. 27. These Rebels here were wiser in their generation, than so they would not openly contest and expostulate with their superiors until they were gathered together, and had made their party strong and good, then, and not till then, they come forth with their saying, Et dixerunt eis, &c. 2. Et dixerunt eis: The voice of Rebellion is not usually so soft and gentle in such unlawful assemblies, you shall commonly hear of an Exclamarunt, a loud clamour, or a vociferarunt, a gaping outcry, such as was heard at Ephesus for the space of two hours, when the people cried out, Great is Diana of the Ephesians; and indeed when the heart hath once transgressed the bounds of loyalty and obedience, and the hand unsheathed a sword against the Lord's Anointed, 'tis hard for such a slippery member as the tongue, to keep itself within the bounds of modesty and due respect: Yet such Rebels as these, that rely not so much upon their own power as the people's favour, must make use of such cunning arts and devices as are likely to gain their good opinions, and therefore at first they keep down the swelling pride of their hearts from breaking out in the uncivil language of the tongue, that although they be not innocent, yet by the sequels of innocency fair speeches and submissive remonstrations they may with more facility instill the venom of their rebellion into the hearts of the Congregation, but Naturam expellas furcâ licet usque recurrer, a flame penned in and refrained will at last burst out, though they begin here with a civil dixerunt, they fall presently to an uncivil exclamation, Nimium arrogatis, and an immodest expostulation: Quare elevamini, &c. Gravaminum remonstratio, Par. 5. A Remonstrance or Declaration of their grievances, &c. Nimium arrogatis quare elevaminis, Wherefore do ye lift up yourselves. It seems they accuse them of Intrusion and usurpation, that they had taken upon them more than they could answer, by lifting themselves up and intruding into the chair of State, and See of ecclesiastical government, without any order or Institution from Almighty God▪ and if this be their grievance they complain of, they themselves must needs know 'twas an impudent lie; for 'twas not long before, and they could not but hear of it, how God had much ado to impose this office of government upon Moses, who sought to divert God from his intention & purpose by many excusive arguments, as you may read, Exo. 3, & 4. The first argument is drawn, à conditione personae, from the means of his Person: Exod. 3.11. Who am I that I should go unto Pharaoh, and that I should bring the children out of Egypt. The second is drawn, Exod. 4.1. à Populi incredulitate, They will not believe me, nor harken to me, for they will say, The Lord hath not appeared unto thee. Vers. 10. The third is drawn, à naturali impedimento; Alas Lord, non sum facundus, For I am a man of a slow speech, and a slow tongue. Well, when God had answered all these arguments, Moses, to show his averseness from any such aspiring desire, breaks out too uncivilly in the fourth place, Vers. 13. with a mitte Domine quem missurus es, Send Lord I beseech thy Messiah and Saviour of the world, whom thou intend'st to send, insomuch that God in plain terms fell out with him, 14. And the anger of the Lord was kindled against him. So that you see, Moses was much importuned by God himself to take this office upon him; and after he had entered upon it, the crossness and frowardness of the Congregation quickly made him weary of it, which made him complain to God, I am not able to bear all this people alone, Numb. 11.14. for 'tis too heavy for me; Insomuch that God was fain to join 70 of the Elders of Israel to bear the burden of the people with him. It seems Moses was of that Prince's mind, who feelingly said, That if a man did but know the care, solicitude, and trouble of Government, Coronan jacentem non tolleret, He would not take up a crown, no not so much as from the ground to wear it. Exod. 26. And as for Aaron, he was called to the Priestly Function and eminency in the Church by almighty God himself, Levit. 8. and consecrated by Moses at God's appointment to that office in the face of the Congregation, so that he was lifted up too by Divine Institution; and therefore these rebels must needs know, that 'twas a manifest untruth and an impudent lie, to say, that they usurped this Power and authority, or lifted themselves up above the Congregation. And here you may observe the base nature and corrupt disposition of Rebellion, breaking out for the most part in ulcerous calumnies and putrified accusations for rebels, especially such as these, who ambitiously aim at Supremacy, cannot with any probability or likelihood hope to attain their ends, unless they can bespatter their Moses with some foul aspersions, either with defects in his Person; as Illegitimation, Usurpation, or viciousness in manners; as Injustice, inconstancy in Religion, or Disabilities for Government; as Sloth, Negligence, and the like; And when they can find no just cause for these odious imputations, than they seek by Infamous libels, and false rumours and base reports, and black-mouthed calumny, to sully his white and pure name, as these rebels here most maliciously charged Moses and Aaron with usurpation, Nimum arrogatis & quare elevamini. 2. Super Congregationem, above the Congregation. Although these great men here had raised this Rebellion for their own private ends to satisfy their Pride and ambition; yet in the expression of their Grievances, they seem to aim at the people's good, and pretend nothing more than the redressement of their opposed injuries, as though their privileges and liberty; were extorted and wrested from them by this exaltation of Moses and Aaron above the Congregation: And indeed this is a cunning policy of these rebels; for knowing their own weakness and inability, to overtop their sovereign without the people's help and aid, 'tis requisite that upon all occasions they should both ingratiate themselves with them, and also palliate and keep close their ambitious designs from their intelligence; And therefore in their public Declarations and Remonstrances, Populum crepant, they insist much upon the pretended Wrongs and Grievances of the Congregation, as if they had undertook this quarrel only for their benefit, and therefore they charge Moses and Aaron in the behalf of the Congregation, and in the next place they insert a universal sign in the favour of the people, Since all the Congregation, &c. 3. Super Congregationem Domini, above the Congregation of the Lord. Here they begin their Religious Plots and Sanctified Policies, they think themselves safe and secure from all storms and winds, if they can but shroud themselves sub Nomine Domini, under the Name of the Lord. Those in the seventh of Ierem. that stole and murdered, and committed Adultery, and swore falsely, thought themselves free from all thunderclaps, so they did but cry Templum Domini templum; and the devil's instruments in a●te-rages made such a common use of this precise policy, that it grew into a proverb, In Nomine Domini incipit omne malum, God knows how long it will last, I am sure it begun betimes, for these rebels here could make use of this Vermilion to colour their foul facts, and profanely insert the Name of the Lord to set a fair gloss upon their adulterate Wares, and therefore they cry, Super Congregationem Domini. But here by the way you may discern a gross error in their managing of this part of their Rebellion; for here they fall too bluntly upon the business, and oppose themselves too broad, and directly against Moses and Aaron, they carried it with better slight and more art. In the 14 ch. there they used some circuition & winding about to get advantages before they came to this main onset; there they fell first upon some of Moses his servants, as Joshuah the son of Nun, and Caleb, the son of Jephunneh, who had done Moses and the State good service by their fidelity and faithfulness, in their public employment for the common good. Those they sought by Calumny, clamorous Accusations and Forgeries, of the number and strength of their enemies, and barrenness of the Land, to disgrace and ruin, I, utterly to put them to death; for all the Congregation bade stone them with stones, vers. 10. Here had they gone so to work, and begun with Caleb and Joshuah, and if Moses for his honours-sake, or public safety, should refuse to sacrifice those loyalists to God and their country, than they might with a more plausible colour of manners have gathered themselves together for the displacing of those supposed disturbers of the public peace, and for the judgement and censure of those pretended Delinquents against their country, who by evil counsels sought to bring both their Prince, Moses, and themselves, his people, upon a most barren Land, and a most dreadful and invincible enemy. And thus by degrees they might have proceeded till they had had a fairer way to a Nimium arrogatis, and a Quare eel vamini? Now eò incipiunt quo incredibile est pervenisse, They begin at that height of wickedness, to which it is almost incredible that any subject should ever ascend or aim at. In this particular sure they are much overseen; but yet, Fortem animum praestant rebus qua● turpiter audem. They set a good face upon their foul enterprises, & would make the world believe they have good grounds and reasons for what they do, and so I come to the 6th part. Gravaminum ratio, Par. 6. the pretended grounds or reasons for these their grievances. All the Congregation is Holy every one of them, and the Lord is among them. All the Congregation is Holy every one of them, and therefore no Aaron, &c. No High-priest, and here they mask their hellish purposes under the sacred veil of Religion, drawing an absurd consequence, that there must be no chief Priest, from a wilfully misconceived interpretation of God's own word, because all the Congregation was Holy; for the better understanding, answering and considering of this their sophistical argumentation, we must know what holinessee is as it relates unto the Creature, and of this the Holy-Ghost gives us a full description. Omne consecratum & sanctum sanctorum Domino. Leu. 27.23. The Old Bible renders it thus; Every thing separate from the common use is most Holy to the Lord, whatsoever is separate either by the institution of Almighty God, or the vow and free Dedication of man, from the common use of men in secular and worldly employments, for the service and honour of Almighty God is termed in God's own phrase Holy unto the Lord, and therefore as you may read in the same Chapter, if a man did dedicate an house or a piece of ground or a field separating the propriety and use of it from the rest of his temporal estates, unto the use and service of Almighty God, it is there called and accounted as a thing Holy unto the Lord; & also the tithe or tenth both of the seed of the ground, Lev. 27.32. and of the fruit of the trees, and the younglings of the cattle, after it was separated from the nine parts which might be applied to common use for the maintenance of the owners was called, Holy unto the Lord, Lev. 87.32. and the Sabbath day because it was separated from the other six days, wherein men might labour and do all that they had to do; this being set apart for the service of Almighty God, therefore it was called Holy unto the Lord, Exo. 35.2. and the whole Congregation of the children of Israel because they were separated from the Gentiles to keep those laws, Precepts and Ordinances which God hath appointed for them, whereas he suffered other Nations to be defiled with their own vain imaginations, therefore the whole Congregation are called an Holy people to the Lord, Levit. 20.26. and this seems to be that part or portion of God's word, which these Rebels here use or rather abuse for the inducement and bringing in of a purity into the Church of God, and as a reason why Aaron should not be lifted up above the Congregation of the Lord. But here they use a palpable equivocation in the word holiness; for in regard that holiness is a separation of a person or thing from common use to and for the service of Almighty God, in regard of several services of and to Almighty God, there are several and distinct kinds of holiness; as in respect of persons, there is sanctitas Conversationis & sancritas Functionis; of Conversationis, when men are separated from the vanities of this wicked world, as the lust of the flesh, the lust of the eyes, & the pride of life & devoutly dedicated to the obedience and observance of God's holy will and commandments; and then there is sanctitas functionis, when certain men are separated by divine institution from the rest of the Congregation to wait and attend God's service, and to officiate at his Altars in the Priestly function. Now though it be granted that all this Congregation were holy the first way as well as Aaron, (i. e.) separated from all other people by the gracious choice of Almighty God to serve him in their lives and conversations by obedience to those laws, commandments and Ordinances which God had appointed for them: yet they were not Holy by way of Function and office as well as Aaron, (i. e.) separated and set apart by the call and election of Almighty God to officiate at his Altars, and to Minister before God in the Priestly office; for thus Aaron and his sons alone were Holy, as being but a little while before set apart for the Priestly office by the vocation of Almighty God himself, and consecrated by Moses to that Holy Function, in the view of the whole Congregation, as is plain to be seen. And therefore in the fift verse. of this Chap. Moses told Korah and all his company, Exod. 28. saying▪ Levit. 8. To morrow the Lord will show who is his, and who is Holy, (i. e.) in office and function as the next words plainly declare, and who ought to approach near unto him (i. e.) as a Priest to offer Sacrifices, burn Incense, and perform other sacerdotal Functions. And indeed the Lord showed it with a vengeance by the dismal destruction of these unhallowed Rebels; and so you see how these Rebels here most profanely pervert and abuse God's sacred word, because all the Congregation were Holy, as being separated from all other people by the choice of Almighty God, to keep his commandments and Ordinances, therefore by this aequivocating trick and shift, they would have set up this whole Congregation to stand in competition with Aaron for the Priestly office, and so have thrust him out of that eminent place in the Church, to which God had called him. And by another Religious trick, not unlike this, they give an heave at Moses their Prince and governor, for the Lord was amongst them, & therefore there must be no Moses pretending here the honour and glory of God, for therein lies the force of their argument: The Lord was amongst them by day in a cloud, by night in a pillar of fire, and at other times in glorious appearances upon special occasions, and therefore it was a derogation from the honour of Almighty God, that such an inferior as Moses should take upon him and exercise authority when the King of Heaven and Earth was present, and here most impudently they abuse God's honour to cover their unworthy and base practices, for they could not be ignorant that God himself had imposed this office of Government and superiority upon Moses, and that with great reluctancy on his part, and had seen it confirmed to him by many signs, miracles and wonders. In Egypt at the red Sea and in the wilderness, usque ad stuporem naturae; and what though God were present amongst them, as he is everywhere, and can command the whole world, solo Nutu, yet 'tis very well known that it seemed good to the wisdom of Almighty God to govern this inferior world by second causes, so that as he disposes and orders the vegetative Natures, as herbs and Plants and other Fruits of the Earth by the notions and influences of the Heavens and Elements, and the animal or sensible creatures by the power and wisdom of man: so he orders and governs human Societies by Kings and Princes, whom he calls Nutritios'; and therefore it being God's Ordinance and pleasure, Esay. 49.23. it could be no derogation from his honour or glory that Moses was lifted up above the Congregation of the Lord, for had it been praejudiciall to his honour, the wisdom of God could have disposed otherwise of the Government of this world; but yet Religion and God's honour were glorious shows to dazzle the people's eyes, that they might not pierce into the depth of their ambitious designs, and therefore they cried out, All the Congregation are holy, and the Lord is among them, and so no Moses, no Aaron. And see here the corrupt nature of Rebellion; There is nothing so Holy, nothing so Sacred, nothing so Pure, but 'tis profaned, polluted, and defiled by her abminations. Religion, that sacred bond tying God and man together, is made an instrument by Rebellion to undo all human Societies, and the fairest virtue in man's soul is made a mask to hide the deformities of the foulest Sin. When ambition swells, or discontent breaks out, or fury rages, than Religion must be used as decayed faces do, Fucus and Cerus, for the basest offices to cozen and delude the world; And those who before, like the unjust Judge, Neither feared God nor regarded man, can now fawn upon those whom before in their pride they scorned; and to advance their own ambitious ends, force themselves against their own nature and disposition to seem Religious: Nay, and make shift to wrap out a place of Scripture too, as the devil did to our Saviour, but most miserably wrested and abused to serve their own lusts, as we must obey God rather than man. Whatsoever this or that particular man, or this or that particular Congregation, shall conceive and interpret to be the Word of God, though this Conception and Interpretation be against the authorised doctrine and discipline of the present Church, and the Consent and Practise of the ancient and Primitive Church, yet this must be obeyed as the Word of God, and that too with rising up and rebelling against their sovereign, contrary to the express Word of God himself; but let them take heed they do not venture too far, lest they be numbered in the list of that unlearned, and unstable company, of whose doom S. Peter speaks that wrest Saint Paul's Epistles, 2 Pet. 3.16. as they do also the other Scriptures unto their own destruction. The Practice of these rebels here, show this devilish device to be a great deal more ancient than S. Peter's time, for they could produce a place of Scripture and God's honour too, for the maintaining of their Rebellious actions, when ambition was the true Cause and Ground of their Rebellion. And that's the 7th Part. Par. 7. Korah was ambitious of the highest place in the Church, Dathan and Abiram in the State, and therefore they were gathered together: Korah it seems in place & eminency was next to Aaron and his sons, as being Prince and head of the Kohathides, whose office was to bear the Sanctuary, a charge of greatest Honour and Note among the Levites, so that he could not endure to see his Cousin Aaron enter into the glorious Sanctuary whilst he stood without, or that Aaron and his sons should cover the Sanctuary and all the vessels thereof, and he must not so much as see when the holy things were covered, or touch any holy thing lest he die; this was that discontented him, and therefore his aim was against Aaron. Dathan and Abiram were Princes and Heads of the Rubenites, who came of the Elder-house, even of Reuben the eldest son of Jacob, & they could not endure to be overtopped by the yonger-house by Moses & Aaron, that descended from Levi the younger son of Jacob, this was that they stomached, and therefore though their chief aim was against Moses, yet perhaps Aaron's eminency was an eyesore to them; they could not endure to see the mitre and the sceptre in the younger-house, and therefore they are gathered together against Moses and Aaron. And indeed all the world may perceive, and so might this whole Congregation too, (had not they been most miserably blinded and besotted) by the weakness and silliness of these men's Reasons, that their own ambitious hopes, and not the people's Good was their main drift and end; for can any man with reason, think or imagine, that all the Congregation should have been Aaron's, and Priests, because they were all Holy; or that they should all have been governors, & Princes, and Rulers, and do what they lift because the Lord was amongst them? This were a mad conceit to enter into a Wise man's brain; but they made use of these popular pretences to curry favour with the people, who suffer themselves so easily to be gulled and caught with these gilded-baits; and when by these Traps and Gins they had catched the people, and won their aid and assistance for the deposition of Moses and Aaron, than no doubt they had other tricks and devices to fetch and turn the Congregation about for the advancement of their own fortunes and honours, and by preferring some specious privileges, in favour of the people's Liberties, to stop their mouths, they themselves would have assumed the power and authority both of Moses and Aaron. And this Plot, so cunningly contrived and carried in every particular, by all human likelihood would have proved efficacious, had not God out of his wrathful indignation, at their damnable Impieties, and for the vindication of his own honour, profanely abused by these unhallowed rebels, cut them off in the midst of their wickedness. For will you hear the issue of this Tumult and Rebellion, when they had now screwed up their Plot to the highest pitch, and were now ready to seize their prey, Korah and the two hundred and fifty men, with Censers in their hands, and Fire, and Incense, intruding themselves into the Priestly Function; Dathan and Abiram, Lording of it in their Tents, and proudly answering Moses his Messengers, we will not come unto him: Almighty God, by a strange and unheard of punishment, consumed them in all their sins. As for Korah, Numb. 16.32. Dathan and Abiram, they that opened their mouths in a Rebellious manner against their lawful governor, God in his just judgement suffered the inferior creature to open her mouth against them, for so the Text says, And the Earth opened her mouth and swallowed them up, and their houses, and all the men that appertained to Korah, and all their goods; They and all that appertained to them went down alive into the pit, and the Earth closed upon them, and they perished from among the Congregation. And those 250 who would needs be meddling with fire, with the fire of Rebellion against their lawful governor, and with the fire of incense against God's express Ordinance, incensed God's anger so far that he quickly fired them out of the world, for so the Text says, And there came out a fire from the Lord and consumed the 250 men that offered Incense. Quorum exitus perhorrescis, eorum facta imitabere? Thou that tremblest at these men's ends, wilt thou imitate their deeds and actions? Rom. 2.3. And thinkest thou this O man, that judgest them which a● such things, and dost the same, that thou shalt escape the judgement of God? Who will render to every man according to his deeds. To them who by patient continuance in well doing seek for glory and honour, and immortality, eternal life. But unto them that are contentious and do not obey the truth, but obey unrighteousness, Indignation and Wrath, Tribulation and Anguish upon every soul of man that doth evil. Well, when men have tried all their Counsels and ways, they will find the advice of King Solomon to be the most beneficial and advantageous for the salvation of their own souls, and the conservation of peace and tranquillity both in their private states and in the public state wherein they live, Prov. 24.21, 22 to fear the Lord and the King, and not to meddle with them that are seditious, for their calamity shall rise suddenly, and who knoweth the ruin of them both? and so To God the Father, to God the Son, and God the Holy Ghost, &c. FINIS. Errata. Pag. 5. lin. 4. ges read ages. ib. l. 9 Korah, r. Korah of the Tribe of Levi. ib. l. ult. l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. p. 16. l. 7. qualibet, r. quolibet. ibid. l 14. circumstantionate, r. circumstantiate. p. 21. l. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. p. 22. l. 28. Elevaminis, r. Elevamini. p. 24. l. 31. opposed, r. supposed. p. 25. l. 24. Templum, r. Templum D●mins. ib. l. 25. afterages, r. after-ages. p. 27. l. 16. holinessee, r. holiness. p. 27. l. 18. &, r. est. p. 28. l. 15. puritio, r. purity. ib▪ l. 24. Conversatio●. r. Conversation. p. 30. l. 23. notions, r. motions.