A SERMON Preached in the CHURCH of PUTNEY IN THE COUNTY of SURREY, Upon the 24th of April, 1681.  
HIS Majesty's Declaration Being Read that day.  
By EDWARD SCLATER, M. A. Minister there.  
From all Sedition, Privy Conspiracy and Rebellion, Good Lord deliver us.  
LONDON, Printed for R. Horn at the South Entrance of the Royal Exchange in Cornhill. 1681.   
PSALM 106.16. 
They envied Moses in the Camp, and Aaron the Saint of the Lord.  
'TIS a strange powerful charm their Rhetoric works by, who undertake to persuade a People there are Distempers in their Government: they never want Multitudes of credulous Auditors; who, as in the Affairs of the Body Natural, they lend their Ears to those Mountebanks, who make glorious promises of curing either their Diseases or their Fears; so in the Body Politic, they as easily follow the sly allurements of those, who promise to make the yoke of Government more easy and pleasant. These Undertakers shall not fail to gain all those to be their Proselytes, who think their Native Liberty is imposed upon, and unjustly restrained, by whatsoever Positive Laws and Constitutions: and may be able to apprehend those defects, whereunto every Government is subject (for none can be absolutely without, on this side Heaven) but cannot judge of or discern those lets and impediments, those insuperable difficulties and invincible oppositions with which even the best of Governments is visited. These are easily persuaded to take Physic from any hand, either such as their ill chosen Physicians (having cheated them into the belief they are Diseased) tell them is proper for the cure or (if they cannot work this belief in them) prescribe for the prevention. One way or other, the less discerning multitude become their Patients, either to cure their Imaginary Diseases, or their Infused Jealousies.  
Absolom is thronged with attentive Proselytes in the Gate, whilst David is almost solitary and alone upon the Seat of Judgement. His Insinuations (whose especial business it was slily to publish the Defects of his Royal Father, there is no man deputed of the King to hear thee, 2 Sam. 15.3. and to hid those infinite impediments and difficulties, that were the invincible causes of whatsoever the People suffered (if they suffered any thing at all.) His Insinuations, I say, of his Royal Father's neglect in doing Justice, and glorious promises of what he would do if he were made a Judge in Israel, together with his flattering Kisses and treacherously courteous Deportment and Affability, have a most miraculous power and operation upon the easy and unstable Multitude.  
David their King chosen by God and anointed by Samuel with God's Holy Oil, and therefore his Majesty cannot be less than Sacred, is forced to fly from Jerusalem and desert his Royal Palace because of their Rebellious Tumults and Threaten. And Absolom the fair spoken Hypocrite, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stole away, says our English, makes his own proper goods, says the Septuagint, the Heart of the Men of Israel, vers. 6.  
In which expression of theirs, 'tis easy to discern these three things. First, That his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his making of them his own, or stealing of them, supposes they were the Proper Goods of another man, and 'tis God that gives all Propriety. So that Absolom's stealing them away was a Rebellion as well against God, who was the fountain of that Propriety, as against his King, in whom it was so settled. Secondly, That Absolom's treacherous heart had so powerful an Instrument of his Tongue, as to steal away almost the whole People: for the Septuagint express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular number, the Heart of the Men of Israel. Lastly, That the Hearts of Men towards their David, the Anointed of the Lord, should be all cemented together by Loyalty and Allegiance that they should become as one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Heart of the Men of Israel.  
Offences will come says our Saviour, but woe be to him through whom they do come. This Heart has several times been divided, and God has often showed his infinite Displeasure and burning Indignation against them by whose hands or tongues this Division has been made. Had Zimri peace who slew his Master? Had Absolom, who rebelled against his Royal Father and stole away the Heart of the People from him? Had Corah, Dathan and Abiram, the persons in my Text, had they peace who envied Moses in the Camp, and Aaron the Saint of the Lord?  
No, you know they had not. Zimri burns himself to death, 1 King. 16.18. God burns the Remnant the Complices of Corah, Dathan and Abiram by a miraculous Fire from Heaven, Numb. 16. Absolom is hanged in an Oak, 2 Sam. 18. Sad and direful Judgements all, and therefore it should seem the Crime was heinous. For to divide the Heart of the People from their Moses or their David, what is it but to divide the Heart of the People from their God? for they have not rejected Thee says God but they have rejected Me that I should not reign over them, 1 Sam. 8.7. For what is a Moses or a David? nay a Saul or a Cyrus, or a Nabuchadnezzar, but the Breath of our Nostrils that God has breathed into his People the Anointed of the Lord? Lam. 4.20.  
And is not this the reason why Solomon joins God and the King together, and makes them as it were the one object of his People's Fear? Prov. 24.21. and a greater than Solomon, Render unto Caesar the things that are Caesar's, and unto God the things that are Gods ', Matth. 22.11. The Holy Spirit of God, the Spirit of Peace has made them both the one object of our Obedience, and must not that Hand or Tongue be highly impious that shall divide those, whom the whole Blessed Trinity have thus signally united and made one? No marvel if he who has set his King upon his Holy Hill of Zion not only have them in Derision, but break them with a Rod of Iron, and dash them in pieces like a Potter's Vessel, Psal. 2.4.9.  
But Rebellion were not as the sin of Witchcraft, if those who engage in it were not bewitched by it, if it would suffer them (without a mist before their Eyes) to behold the goodly work they are going about. For if this mist take away from their sight the Fear of the King, so it does the Fear of God too: so says Xenophon, if the subjects were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, true Servants of God and not Hypocrites, calling themselves Saints and the Godly and making only a specious show of Godliness, if they did not deny the power of it they would give the King his Honour seeing they are in so close a conjunction, Fear God and Honour the King, 1 Pet. 2.17. Samuel you see has ranked this sin of Disobedience in its due order, 1 Sam. 15.22. and given it its right name, it works powerfully as by charms and spells and the instance in my Text will give it its best Description. They envied Moses also in the Camp, and Aaron the Saint of the Lord.  
In the words consider these particulars.  

I. The Parties rebelled against Moses and Aaron.  
II. The Parties rebelling, Corah, Dathan and Abiram, and 250 Princes of the Assembly.  
III. What they did or wherein their Rebellion manifested itself and broke out they Envied.  
Lastly, The Place were they did it, in the Camp.   
Of these in their Order: I begin with the first, the Parties rebelled against, who they were Moses and Aaron, the Prince and the Priest, and first Moses. They envied Moses also in the Camp, etc.  
Moses, That he had Regal Power is attested by Holy Scripture, Deut. 33.5. where we are told, that he was King in Jesurun, when the Heads of the People and the Tribes of Israel were gathered together. And if King than their Judge too, Deut. 17.9. and in the singular number, and that must intimate that he was the Judge of all other Judges in Israel, and had the Supreme Power in his hand: that he was not only a Minister of the Law, but a Lawgiver. Moses commanded us a Law, Deut. 33.4.  
And that he was not a Titular Prince, but invested with the Supreme Power, is plainly read in that God committed to him the two Trumpets of Silver, and in them the Power to convocate the Assembly, Num. 10.1, 2. a work of the highest consequence of all in whatsoever Kingdom, and seated only in the Supreme Power of it. A Power formerly only in the hands of God himself, Num. 9.18, 20, 23. till now he pleases to transmit it to Moses his Vicegerent: for he is made as well the keeper of the two Trumpets, as of the Tables of the Law.  
There are two parts of Moses his Power intimated fairly enough in the Delegation of these silver Trumpets, both Regal. The first was their use ad Castra movenda, for the pitching of their Tents, and their marching to the places appointed: So he had by this the power of the Militia, he was the Generalissimo of all the Host. Secondly, ad comitia Convocanda, to call their Assemblies, to summon and convene the Princes of the Tribes to come together to consult de rebus quibusdam arduis, of some hard and difficult Questions and Affairs of and concerning the weal of the People and the service of their God. For by this Power does he gather together the Heads of the People, and the Tribes of Israel, Deut. 33.5.  
I stand not to tell you, that he was faithful in all God's House, and by that gained that honourable appellation of the Man of God: or that he was a very Meek man above all the men that were upon the face of the Earth: how zealous he was for God's Honour, and how severe in punishing the worshippers of the Golden Calf: that he was exactly just and wronged no man: and for his Learning, that he was learned in all the Learning of the Egyptians: excellent Accomplishments all: able (you'll easily acknowledge) to make his bad Subjects blush at their Rebellion, if they had had any shame left in them. But the true Israelites in whose mouths there is no Guile, much less Rebellion in their hands or hearts, let their King be what he will, a Moses or a Manasses, a David or a Jeroboam, had fully learned non tangere Christos Dei, not so much as to Touch the Lord's Anointed, nor to Revile the Gods or Curse the Ruler of the People, Exod. 22.28. Not to wound him with their tongues (they can smite too Jer. 18.18.) much less kill him with the sword.  
Who ever looks upon Moses his Power and Prerogative will easily find, that he was the life of Religion and Law. Indeed it's hard to imagine any People, that in their right minds have not thought their King so, or that have not found Religion degenerate every day and decline still more and more into Atheism and Profaneness, or crumble into multiplicity of Opinions: and their Law to want its strength, as if its Sinews were cut in pieces, in his Absence. So that when Corah and his Complices rebel against Moses, they cannot aim more at his life then at the life of these. Religion must bleed and Law expire in him who is the life of both.  
And this was fairly intimated in that Miracle, by which God was pleased to attest the Mission and Commission of Moses. His Rod or Sceptre is thrown upon the Ground, and turned into a Serpent, but when taken by the Tail it turned into a Sceptre again. When his Regal Power lies under the people's Feet, (there's no restraining them from poisonous Practices) the Sceptre is not only accounted a Serpent a fellow Creature with them and therefore shall have no more power over them who are themselves a brood of Serpents and a generation of Vipers: (perhaps by subtlety one Basilisk or Cockatrice domineers over the rest,) but they will all agree to bruise this Serpent's Head if Moses take it not into his hand again. And when he does, you see they become a glorious Nation, a Royal Priesthood, Exod. 19.5. Every man of them a King when the Sceptre was again taken by him that had the just right to it.  
Well, God has made Moses the Ruler of his People, and therefore whosoever resisteth his Power, resisteth the Ordinance of God. And would you think that men who are forbid to speak evil of him, no not in their thoughts, Eccles 10.20. and assured that it shall come to light, for a Bird of the air shall carry the voice, and that which hath wings shall tell the matter; would you think these should rise up in open Rebellion against him? that they should list Armies and gather themselves together against Moses, the servant of the Lord? No reason can be given for it but that of Samuel, Rebellion is as the sin of witchcraft, as well in its fascination, as its guilt; none but men bewitched could be guilty of so grievous an Impiety.  
For judge you, did they observe that counsel, that was written in the Hearts of every Loyal Israelite by the Hand and Pen of Wisdom itself, before it was written in their Books by the Wise man, I counsel thee to keep the King's commandment, and that in regard of the oath of God? Eccles 8.2. Did not the same Wisdom tell them, that against a King there was no rising up? Prov. 30.31. and that in the word of a King there is Power, and who may say unto him what dost thou? Eccles 8.4. And had they not forgot it? And could such Lessons as these be unlearned but by some strange fascination? could men in their wits recede from them? Let St. Peter speak, they which despise Government and are not afraid to speak evil of Dignities are as natural brute beasts, 2 Pet. 2.12. And you know if it be not witchcraft, 'tis something as bad, that turns men into beasts. Thus you have the first Object of their Envy, Moses. They envied Moses in the Camp, and Aaron, etc.  
Solomon built the Temple and the King's Palace together, which soever of them decays first, the other does not long survive it. If Moses fall, Aaron must not think to stand. If the Throne be subverted, the Altar must needs sink. And therefore God sometimes placed both Offices in one and the same person, Melchisedeck was both King and Priest of the most high God. And when God made them two men's work, they were to be like Hypocrates his Twins, so linked together, that they could not happily subsist, if there were any distance between them. And Moses and Aaron are both Brethren. The King and Priest not only Cooperatores, Fellow workmen in the Government of the People, but Consanguinei, of the same Blood, that they might be a mutual support to one another.  
And therefore Corah and his Complices, though they begin with one, yet aim at both; and like Man and Wife both are equal sharers in the direful issues of this Rebellion, both intended for the same Sword or Axe.  
But yet you may see they observe a Method, Moses tells us they aim at him, What (says he) have I done against you? yet they began with Aaron, but what is Aaron that you should murmur against him? 'Tis a piece of Satan's Polity, à facilioribus progredi, to begin with the weaker vessel: The Church, who has nothing to offend her Enemies but Prudence and Innocency, Weapons, that to be sure, draw no Blood, nor break any Bones; no Buckler to ward a blow but her Faith, and what care boisterous Enemies for what these can do unto them? The Church, I say, is in all their designs the first sufferer: Judgement still gins at the House of God, and through the Temple lies the Enemies Road to the King's Palace.  
For that sin, that is as the sin of witchcraft, must needs first take away the fear of God from before the Eyes of those that are resolved to admit it into their Hearts, and commit it with their Head and Hands, and then to be sure Aaron the Saint of the Lord, the chief Priest or Bishop, shall be the first man they lay violent hands upon: and this for three Reasons.  
1. He and his Brethren are men of great Learning and incorruptible Integrity. The first renders them able to discern the guilt of such impious undertakers, and lay their shame open to all impartial beholders, and display their Malice, Hypocrisy, Covetousness, Ambition, and whatsoever Viper else lies in the Womb of that Monster Rebellion. The other renders them impregnable and  to all the Temptations and Allurements can be used to work them over to the Enemy's Party. So that these grave men will be sure not only to do them no good, (Aaron cannot be a Neuter in a cause of God's,) but to be their great hindrance, as being the first men, because of their profound Abilities, that can discover their Intentions and display their Projects. Seeing then they cannot ensnare the Consciences of Aaron and his Brethren, all their Subtlety and Polity must be bend against them, or else how shall they captivate the Consciences of the common People, who will so long as any sparks of Religion remain in them, be seeking knowledge at their Lips? and therefore unless Corah and his Complices first stop Aaron's mouth, their hopes are all blasted, and their design must come to nought.  
2. They were men of Gravity, of an awful and austere Deportment. If a Grave Cato or a Severe Aristides would make a sinner blush and fall back from the pursuit of any sin, what would an Aaron a Man of God do? And therefore a resolved sinner must make it a Maxim in his Polities to remove these checks of Consciences, that neither themselves be deterred from their impious designs by that Reverence that these may extract from them or strike into them, nor their Complices from joining with them and assisting them.  
3. They (Aaron and his Brethren) had large Revenues. And you know the Wolf in the Fable draws up a thundering Accusation against the Lamb, that hurts no body; not because the poor innocent Creature was his Enemy, but because he was resolved upon it, as a matter very convenient, to account him so, that he might proceed against him accordingly and devour him. 'Tis easy for you to find out the reason why never any but he, who wrought the greatest Miracles, could ever make the Wolf lie down with the Lamb. And yet, I believe, never could any man say, that ever the Lamb wronged the Wolf; or so much as troubled the Waters where he used to drink: but you never knew a Beast of Prey reconciled to those Creatures they pray upon, or want an Accusation to excuse their Ravening and Cruelty.  
Thus you may read Corah and his Rout clamouring with open mouth against Moses and Aaron, and all they can say against them is, you take too much upon you. It is not likely they should make it good against Moses God's Vicegerent, and Aaron the Saint of the Lord. Not likely that these should so forget themselves to go beyond their Commission. But how shall Corah put swords into his followers hands to destroy their Persons unless he put some bitter malicious words (no matter whether they be true or no) into their mouths to wound their Reputations? The first step to their Ruin and his Design is to make them odious with the People, and then who more ready to throw dirt in their faces then the very Sheep themselves? And, if the Sheep become so unnatural to revile the Shepherd, his Enemies have a fair opportunity to call in the Wolf to devour him.  
And if the Sheep themselves do not turn Wolves (as by these enchantments they many times do) and fasten their teeth in the sides of their Shepherds, yet they'll stand by and look on whilst they are devoured and like it. For you'll find them in the passages of this History Numb. 16. crying out, All the Congregation are holy every one of them: wherefore then lift you up yourselves above the Congregation of the Lord, vers. 3. As if they should say, No Moses, no Supreme Magistrate, down with Prerogative; No Aaron, no Priests; you may suppose with that hideous outcry a rude Multitude must needs make.  
And then it must needs follow, that they themselves must seek the Priesthood, vers. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
S. Basil de Spiritu Sancto.  Those that have but a few Coleworts or Onions growing in their Gardens, think themselves skilful enough to extract out of them a sovereign juice shall cure all the distempers of their Souls. 'Tis the custom of discontented Soldiers to raise the discontents of their mutinous spirits with such insolent and unreasonable Language against their Leaders as this. We by our long experience (and too long obedience) can lead the Companies now as well as you, and need not any longer learn of you to fight against an Enemy. Alexander the Coppersmith, when Ambition and Discontent has corrupted his Brains, will presently fancy and brag he can martial an Army and manage a Combat with the Devil as well as St. Paul: and if he be but a little more heated with this Frenzy he will add, I and as well as Michael the Archangel too.  
The meanest of Corah's Complices trained up in his School of Rebellion, I make no question, thought he could lead the Army of the Israelites as well as Moses; and do you think he did not fancy he could offer Incense as well as Aaron? Methinks I fancy some such discourse as this amongst them, (you cannot expect it should be very learned or rational from people of their capacities) cannot we slay a Bull or a Goat as well as he? and lay it upon the Altar and put fire to it? Why we can slay him if he do not please us, and sacrifice the Sacrificer with his own Knife. Incense will burn if fire be put to it. Cannot we put fire to it as well as he? Cannot we read a few Prayers out of a Book and Bless the people in those words that are put in our mouths as well as he? Cannot the meanest among us say, The Lord bless thee and keep thee, the Lord make his face to shine upon thee, and be gracious unto thee? And Aaron did no more. Numb. 6.24. Cannot any of us perform the same Ceremonies that were to be performed by the Priest at the cleansing of the Leper? which were no more than thus, That he take for him that is cleansed two Birds alive and clean, and Cedar wood and Scarlet and Hyssop, and that he command that one of the Birds be killed in an earthen vessel over running water, and that he take the living Bird and the Cedar-wood and the Scarlet and the Hyssop and dip them and the living Bird in the blood of the Bird that was killed, and sprinkle upon him that is to be cleansed seven times, and then pronounce him clean, and let the living Bird lose into the Air. These are the Ceremonies to be performed, all easy and without the least difficulty, a Child may be taught to do as much, and cannot we do it as well as Aaron, or any of the whole Tribe? 'Tis easy to confute this unreasonable discourse with a parallel one. Are not Abanah and Pharpar rivers of Damascus better than all the waters of Israel? may I not wash in them and be clean says Leprous Naaman? 2 King. 5.12. His Servants clear the case; he could not because God had not endowed any other Waters with that cleansing faculty. And as he can do whatsoever he pleaseth so he can do it it with whatsoever he pleaseth: Raise up children unto Abraham out of these stones, Restore sight to the blind with clay and spittle. Nothing can move the least mote in the Sun without his Word, and the least mote in the Sun can move the greatest Mountains with it. What Artificer will not say proportionably the same concerning the Instruments he works withal? Can a few hairs and paint decipher out the lively representation of a man, that noble Creature the image of God? Can a few pieces of Iron make a Watch? They can and they cannot: of themselves they are as ineffective as if there were no such materials; but by the operation of those workmen who prepare them for his use and his skill and management that guides them to their ultimate design, they wonderfully produce their curious effects.  
But to what purpose do I oppose more than Naaman's Servants sound and solid Questions to the lose discourse of Corah and his Complices? Men that lie under the enchantment of Rebellion are not capable of sound Reason, and must return to their Allegiance again before they can be Masters of Wits and Senses. When they are again reduced to Reasons just Dominion over them, when that Witchcraft has done working upon them and they are again converted from Beasts into Men, they'll presently without any more ado discern what a senseless discourse they made against Moses and Aaron. Till then there's no reason can silence their clamours, or any the soundest Arguments oppose their rage and animosities.  
And therefore as good spare that pains, and spend that breath and time in Prayers to him, who stilleth the raging of the Sea, and the noise of its waves: that he would also suppress the Madness of the People, Psal. 65.7.  
And Moses and Aaron do so, Numb. 16. with this assurance that God will hear them, for their comfort and the comfort of all that retain their Loyalty to them: That their counsels against Moses cannot stand because they are against God, in as much as Moses was his Vicegerent, and in rejecting him they rejected God. And in what they designed against Aaron, he whom God gave as a Mouth to Moses: he whom God made his own Spokes man to the people, Exod. 4.6. Whom he thought fittest to be employed in the best place of Trust and highest Importance in the Commonwealth of Israel under Moses: He that was an Earthly Saviour and Intercessor between the People and their Maker, is made an unparallelled spectacle of scorn and derision to the lowest of the People. Can those Counsels prosper (or if they do, can it be with any other prosperity then that fading one David speaks of, that shall pass away like a morning dew or Jonah's Gourd?) that aim at the ruin of God's Sanctuary? In their Consultations that conspire the subversion of Throne and Altar, God is so certainly excluded the Council-board, that he is not in all their thoughts. We may truly say they have nothing of God amongst them. And then shall not God at one time or other visit for these things? shall not his soul be avenged on such consultations as these? Yes, And clothe his Priests with Salvation, and his Saints (those that are so indeed, i. e. those that retain their Loyalty to Moses and their dutiful Reverence to Aaron, not those that only call themselves so) shall shout aloud for joy. God shall make the Horn of David to bud, and ordain a Lamp for his anointed. Yes, And his Enemies shall be clothed with shame, (how can they otherwise choose?) but upon himself shall his Crown flourish.  
For if God have a Controversy with that People, that are as those that strive with the Priest, Hos. 4.4. how much greater with those, that as Corah, Dathan and Abiram contend with Moses and Aaron too? If a man that will do presumptuously and not hearken unto the Priest that standeth to minister there before the Lord thy God shall die, shall not he more deserve it that shall resist the Ministration of the Priest and Judge too? Deut. 17.12. If Schism in the Church be an evil to Israel deserving death, can Rebellion in the State be a less evil and deserve a less punishment? This assurance the Loyal and Devout party had, who remained faithful unto Moses and Aaron, that God was angry with the Rebels and would assuredly at one time or other visit them for their presumptuous do, and be severely avenged of them.  
Nay, they (the Rebels I mean) might, I make no question, see, that if they should go on and prevail, they were big of that brood of Vipers that must at last gnaw out their bowels. For when Moses, whom God had seated, should be thrown from his Throne, Tyranny must needs ascend it, and Servitude and Slavery must be the portion the best of men can look to receive from her, for she advances none but the worst and most needy.  
'Tis true, Moses had a Rod, but would not a wise people rather endure that, (a Rod is for their good and comfort as well as correction, Psal. 23.4.) would not a wise people rather choose it then Rehoboam's Scorpions? All the Athenians got by expelling one whom they called Tyrant, was (by God's Providence for their just punishment) they chose thirty in his place; and if they had made it a Commonwealth I cannot guests at how many thousands.  
And therefore if Corah and his Complices plead that Moses was a Tyrant, and Aaron an Innovator, that the one would make himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an absolute disposer of their Lives and Fortunes, and had (as they were jealous) design to expose their lives, and directly or indirectly kill them in the Wilderness, and that the other designed an unwarrantable superiority over all the Tribe of Levi, and took more upon him then God had committed to him: Nay, suppose Moses as bad as malice could paint him out, and Aaron to have set up another Golden Calf, and made the people worship it, Jeroboam the Son of Nebat did so: Nabuchadnezzar King of Babylon made an Image of Gold, and commanded his people to worship it: Ahab, Manasses, Julian, did the like: yet neither the Jews under Jeroboam, Ahab or Manasses, nor the Prophet Daniel, or the three Children in Babylon, nor any Christians that were throughly good in the times of Julian or other Persecuting or Idolatrous Kings and Emperors, made use of or prescribed any other Weapons against them or Remedies then earnest Prayers to God to turn their hearts.  
Not for want of strength and numbers, for the Christians that were at Jerusalem when St. James suffered death from their hands were more in number, and greater in power then their Persecutors. But in reverence to their Master and his Example, interimi se à paucioribus quàm interimere patiebantur, they rather suffered themselves to be killed by a smaller number than themselves were, then to kill even their Persecutors. Nemo nostrum quando apprehenditur reluctatur, quamvis nimius & copiosus noster populus, etc. says St. Cyprian, none of us when we are apprehended strive or endeavour to revenge your unjust violence, although our people are very many and more numerous than you are: and Tertullian gives the reason, Occidi licet, occidere non licet, God has made it lawful for us to suffer ourselves to be killed, but not lawful for us to kill. Baronius tells us that before the 350. year of Christ, Nè gregarius quidem miles inveniri quidem possit, there was not to be found so much as one of the common Soldiers that would hold up his hand against the Emperors, though they were Heathens and Persecutors of the Christians: and Nazianzen tells us that the wrath and rage of Julian the Apostate was at last repressed only by the tears of Christians powered out in their Prayers to God for their Deliverance, and this, says he, notwithstanding they had strength enough to reward his wrongs done to them with violence.  
But I cannot choose but take notice of Corah and his Complices vain jealousies, that Moses should purposely expose their lives in the Wilderness. For no King can design the destruction of his people, but he must destroy his Dominion, and make himself not only a private man, but be alone in that Land which was his Kingdom, whilst he had Subjects to govern in it. No, in the multitude of people is the King's honour, says Solomon, and in the want of people is the destruction of the Prince, Prov. 14.28.  
So then, that King that should destroy his people would turn his Kingdom into a Wilderness. Can Corah reasonably think that Moses should design the destruction of his people that so he might turn the Wilderness into a Kingdom? and think it more honourable to be King of Beasts than men? or could they perish and he survive them? did it not concern him to be solicitously careful for their lives as for his own, when his depended upon theirs? and might not Moses justly say of the whole body of the Israelites what Jacob said of Benjamin (for the King of a People was always accounted their Father) If mischief befall you by the way in which you go, then shall you bring down my grey hairs with sorrow to the grave? Gen. 32.48. So little reason had this Jealousy to bottom itself upon: but you know Rebellion is called the madness of the people, and therefore it cannot be expected, that Reason should have any prevalency with them. Which shall bring me to the consideration of my next part, the Persons Rebelling, Corah, Dathan and Abiram in the word They. They envied, etc.  
They. Our Fathers in Egypt, says the Psalmist, vers. 7. and therefore they were first Israelites, Moses and Aaron's Countrymen, & Partem Patria vendicat, there's not a man among us that our Country does not lay claim to one part of us. Who would think that the seed of Abraham, in which God had promised to bless all the Nations upon the Earth, should degenerate into such noxious Creatures that should endeavour the ruin of his whole Progeny? But, Nihil ex omni parte beatum, it seems nothing is perfectly happy on this side Heaven. No man can answer for all his Children; Abraham the Father of the Faithful is not without an infidel, treacherous and rebellious Corah, Dathan and Abiram, and more, their Complices in the same condemnation with them. You see, if we were all one man's Children, 'twere all one, we should be sure of false Brethren.  
2. They were of the same Tribe too, of the Tribe of Levi, and therefore Brethren again upon another account. This any Loyal Heart would think enough in all Conscience to make them remember their Father's words, Let there be no strife betwixt me and thee, nor betwixt my herdsmen and thy herdsmen, for we are Brethren.  
3. Corah and his Company of the Tribe of Levi, and Dathan and Abiram the Sons of Eliab, and On the Son of Peleth, Sons of Reuben, these with 250 Princes of the Assembly, famous in the Congregation, men of Renown. So that you have Simeon and Levi, Clergy and Laity Brethren in this Iniquity. If Corah preach it up (as 'tis all things to nothing but he will be thus exercising his Gifts) what a matter of sad consideration is it, that he should blow the Trumpet to Battle, whose employment tended wholly to pacification and atonement? that those whose business it was only to assist them that shed the Blood of Beasts at the Altar, should by the Sword sacrifice their Brethren in the Field? that these should preach the Nobles in a Kingdom into a Rebellion against that Prince that God had set over them, who most certainly were by their Office and Function to kindle no Fires but in the Sanctuary?  
4. Both Parties were of the same Religion though Corah will seem purer than all those of Moses and Aaron's side, and charge Moses for an Impostor in Religion; Wilt thou, says he, put out the eyes of these men? vers. 14. Corah's side may have more of the form of godliness and outward show, but Moses his have more of the power of it. For nothing is more the bane of Religion, than that Hypocrisy that propagates Religion by the Sword: that presents a Bible to the Eyes of a man and a Dagger to his Heart. If the Sword be in the Right hand, no Book becomes the Left like the Alcoran; especially if this Sword be intended against Moses the Lord's Governor and Vicegerent. Let his fine outside make never so glorious a show, though he pray never so much or oft, he is not a true Israelite in whom is no guile, that with Corah will not give Moses the things that are Moses', and God in Aaron the things that are God's.  
Lastly, Corah had received high and eminent Favours and Preferments from God; he was separated from the Congregation of Israel to the Service of the Tabernacle, brought near to God himself to stand before the Congregation to Minister unto them: is not his ingratitude the more notorious, and his sin the more transcendent? that he should go about to set the Altar on fire in stead of the Sacrifice? Will they because they have not the Preferments they aspire to in the Church (though they have far greater than they deserve) destroy the Tabernacle in the flames of Schism? which has always been that gap which the enemies of God have entered in at, when they have brought in all Impiety and Profaneness into his Church, and at which they have endeavoured to send out whatsoever part of pure and undefiled Religion. Can there be a more horrid Treachery, then for one of the Tribe of Levi thus to betray the Tabernacle? Can there be a greater Ingratitude?  
Did it not add much to the dimensions of his sin of whom David complains, who being a familiar Friend that eat of his Bread, and went up to the House of God together with him, yet was the person that did him a notorious injury? Does he not say he could have born it had it been a stranger that had done it? Do you not think that Judas was the more intolerable Traitor, for that he was one of the Twelve? May we not think that Ananias, or Caiphas, or Pilate will be better able to answer what they did at the General Account then Judas? May we not read his sadder condition in that Woe denounced against him, Vae illi homini, Woe to that man by whom the Son of man is betrayed?  
Nor indeed are the Princes of the Assembly and the men of Renown less guilty of this Ingratitude: for how came they to be so, but by Moses his favour and bounty towards them? Can they have been his Peers unless he had made them so? Was there an Office or Trust that was not his gift, and will they destroy the Fountain of their own Honour? What shall we say of both Improbus à nullo flectitur obsequio, Neither those Favours and Honours that God had bestowed upon the Levites, nor those Moses their King had bestowed upon the Nobles, can satisfy their froward spirits. No Preferment appease and settle the rebellious thoughts of their discontented Souls. If there be not witchcraft in it, judge you, seeing there is no such Fiend as Ingratitude. Notwithstanding all obligations that Heaven and Earth can lay upon them, Hell gets the upper hand: They envied Moses in the Camp, and Aaron the Saint of the Lord. And so I come to my next part what they did, They envied, etc. They envied Moses, etc.  
Our English Translation comes somewhat short of any other Language I read it in. They Envied them: and yet this expresses one of the most base and unworthiest Passions man's mind is affected withal; so base and unreasonable that sometimes (and I take it the Parties in my Text is such) it can give no reason for itself. Non amo te Sabidi, etc. I do not love thee, Sabidius, nor can I tell a reason of my hate, only this, I do not love thee. If any can find out the hidden reason why Vultures so abominate sweet smells, or Horseflies are so distasted with odoriferous ointment: I shall desire them to instruct me in the reason why Corah should be angry with Aaron's Incense, or Dathan and Abiram with Moses his Unction.  
It has been noted of Envy, that it does fascinate and bewitch, and therefore though Envy make so little noise in our English Tongue, it is as well as Rebellion, that makes a greater, a Witchcraft too. For this Envy in the Text to be sure was not a corrupt black Blood running in their Veins, but had its outward operations: And their Eyes like the Evil Aspects of Malignant Planets darted forth their infectious Influences, from which no power could have secured them they aimed at but his, Qui regit astra, that disappoints the most direful presages and the horrid consequences of them. For Moses is in his glory in the Camp in the Head of the Tribes of Israel, Generalissimo of the whole Host: Aaron the High Priest their spiritual Generalissimo too. Now, if an envious Eye (as they say it does) take edge and courage at this sight, and be whetted by this spectacle, its infectious beams will dart themselves with the greater vigour and virulency and so do the more hurt, especially if the Spirits of the person envied do come forth, (as Joy and Triumph will emit and dilate them) for then they meet the stroke in the midst and full of all its strength.  
But the baseness of this Passion is more apparent in that it is observed that those who have no virtue in themselves are the only men that envy virtue in others. This argues their stomaches are so envenomed, that what is the greatest Cordial and best nourishment in others, is digested by them into deadly poison. For can you give any other reason why the Jews envied the Saviour of the World, but because he was innocent and had done so many mighty works amongst them?  
But yet I take it the English expresses it not so fully. They Envied, so they might, and not attempt or be able to show their Envy. For Envy is Envy how impotent soever it is: and therefore the Greek goes a little nearer the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they sinfully angered them: and this must be by some transgression, some treacherous design or attempt upon Moses, and some sacrilegious act against Aaron.  
But this is not all, aemulati sunt, says the Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Original, both of them signifying they so envied them, that they did eodem studio certare, strive to displace them and seat themselves in the same Authority. Irritaverunt, they provoked them, concitando Schisma perniciosum & Seditionem, etc. by stirring up a pernicious Schism and Sedition against him and the Priesthood, says Menochius. And Marinus Brixianus renders it by Zelari, and gives account of it thus: Est autem Zelari proprie in rem alterius concupiscentiâ maximâ ferri vel tuendi vel auferendi gratia: that is, it signifies properly to covet (and eagerly too) another man's substance or concerns, either to defend them in his behalf (but that good intention was far from the Hearts of these men) or to take them totally from them.  
So than it was apparently an Active Envy, and its aim was nothing less than the Government of Church and State: and so you may plainly see the Contents of the 16. Chapter of Numbers has done it no wrong in calling it the Rebellion of Corah, Dathan and Abiram.  
But hold. Suppose they had but sinned against them in Thought; why, even this is a Rebellion by Solomon's rule. Speak not evil of the King, no not in thy thought: for this is so heinous a Crime, that a Bird of the Air shall carry the voice, (it seems in this case our very thoughts are clamorous) and that which hath wings shall tell the matter, Eccles 10.20. But you'll easily find Corah was not so modest a Rebel. Each word that proceeds out of his mouth is a Libel, and his discourse wholly licentious. Indeed the least evil thought, much more the least disrespectful word, is Rebellion against him. For Reverence is that with which God girts his Anointed: whatsoever does abate that loosens the Belts of Princes, and exposes them to contempt. But to describe their Rebellion a little more particularly.  
1. You must know Pride was the Mother of this Brat. This causes in them an opinion of their own Parts and Excellencies, and that they are more fit to be the Governors than the Governed. 2. This Pride and Ambition in the Heart grows ready for the Birth and breaks out through the Mouth in Murmur, depressing of the Just Magistrate, and exalting of themselves. Thus, What is Moses but a Man, subject to failings as well as we? and seeing we are all Holy, wherein are not we as good as he? and the like sparks of the fire of Sedition, which they cunningly strike out upon the People, who are always as ready as tinder to receive them.  
And 'tis not long  it grows up into a Flame: a little Nitre added to it, a small encouragement presently begets it. Moses in a while after sends forth his Command to them to come before him, they peremptorily send him word, they will not come up, Numb. 16.12. and in that you may see, they resolve to be no longer obedient to him, but make good what the Septuagint says of them in the second Verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they made an insurrection against Moses: and so the horrid and hideous Monster Rebellion is brought to the Birth.  
If you would inform yourselves of its direful Nature, and take a view of its ugly Shape, you can do it no better then by reflecting upon the objects of its rage and madness. Moses whom God himself had set over them as their King and Captain, must submit to their pleasure either to govern as they will have him, or totally to desist from meddling with those affairs, which God himself had entrusted to him. If he refuse, their Swords are presently drawn, and the great Master of crude mischiefs, whose design it always was to animate a People against God and his Anointed, has in all Ages taught his Disciples this Maxim of Hell's Polity, that he who once draws his Sword against his Prince, must throw away the Scabbard, and never so much as think of sheathing it again. In this case the most base of all the base qualities of Envy is, that where it has once done an injury it hates perpetually; and the more inveterate is its perpetual hatred the less cause it had to do that injury. Nec iniquâ finis in ira. Tanto magis instat & ardet.  
Another Object of their Rage is Aaron: the Sacrificer must become a Sacrifice; and you may be sure the inferior Priesthood will in short time be made partakers of the same lot. The Altar, as amongst some Heathens (for all are not so barbarous) must run down with the blood of Men. If this be not a Sacrifice to Devils I despair of ever knowing what is.  
And did the inferior Laity think it would be better with them? If the Lives of the Priesthood were invaded, did they think their Property could escape? I could find in my heart to have so much charity for these Rebels, as to think they would never have attempted Moses and Aaron's lives, if they could have otherwise made themselves Masters, and continued secure in that Tyranny over the People's Property. Thiefs are seldom guilty of Murder, when they can rob as securely without. They would never overburthen themselves with the insupportable load of Blood upon their Souls if they could in safety carry away the poor Traveller's money in their Pockets. In a Rebellion the blinded People may think what they please, but 'tis their Fortunes and Property is the main thing aimed at. This is it they resist God's Vicegerent and High Priest for.  
And now can you imagine a greater Crime and more odious deformed Sin then to take up Arms with the Giants in the Fable to beat God from his Throne? Witchcraft if I mistake not is not so great being perhaps but a secret renouncing of him and subscription to the power of Satan, without any act of such hostility against God: and therefore the Crime of Rebellion cannot be put in language bad enough. I am apt to believe there is no Language has words bad enough to express it by; and that the Holy Ghost himself, by reason of our Infirmities, has expressed it short of its guilt even when he called it as the sin of Witchcraft. And may I not think the Reason there are so many Opinions concerning the sin of the fallen Angels is, because it was certainly Rebellion; but then that sin is of so vast dimensions, that no mortal man can ever apprehend the utmost of its Gild? and so I come to my last, the place where they did it, in the Camp. They envied Moses, etc.  
The Camp. That is, their own Houses. I, God forbidden Satan should erect his Council-table in the House of God; that Holy Ground should be profaned and desecrated by such impious Consultations. In God's House we preach Obedience to all lawful Powers. In God's House we make Supplications, Prayers, Intercessions, and Giving of thanks for all men, especially for Kings, 1 Tim. 2.1. This is the Practice of the Temple. But it should seem when we come to our own Houses, in corners and private Conventicles, it is otherwise: those often prove the Schools of Rebellion. But is it not a matter of sad consideration, that when the Temples of God are those stately Edifices that make Civitatem Dei, a whole Land the City of God, our own Houses should be that Babylon, or City of Satan inhabited by Fiends, raising Rebellion against and designing the ruin of it?  
And yet you see Corah and his Complices have their Seditious Meetings in the Tents, in which the Conspiracy is hatched against Moses God's Vicegerent, and Aaron the Saint of the Lord. Veritas non quaerit Angulos: Truth and Honest dealing dares stare the Sun in the face, only Treachery and Rebellion have their lurking holes and secret places, till they are hatched up and grown big enough to break forth. These are the fittest places for such Children of the Prince of disorder and darkness: for he that doth evil, saith our Saviour, hateth the light.  
If Thoodosius the Emperor be in a fault (never was there Prince without but the Prince of Peace) St. Ambrose does in the spirit of meekness admonish him of it. Nathan a Prophet of the Lord reproves David. Saint John Baptist tells Herod his duty. Nor these nor any Saint of God did ever creep into corners and secret holes to lay their heads together, with the discontented spirits of the Times, to raise a Rebellion against a Moses, or a David, or a Manasses, etc. to bring them to their demands by open violence; and those that did received to themselves damnation. Corah, if Rebellion be but as the sin of Witchcraft, will not have wrong done him, if he be called the Conjurer that raised those evil spirits; the Ground opens in his own Circle and devours him and his Complices.  
Saint Judas tells us there were them in his time, that perished in the gainsaying of Corah, and then, it seems, that sin of his may be acted over again. And therefore having as well as I could described the sin, and showed its punishment, I shall keep you no longer from your Prayers, that God would please to make your own Houses partake of the service and blessings of his. That as you ought to learn Obedience here, you may practise it at home; and as you pray for all men, especially for Kings and all in authority in the Temple, you may frequently and honestly repeat the same Petitions in your private Closets.  
To encourage you to Obedience, the most thankworthy Duty that man can pay unto his God, the only quality that is Sacred in man, consider, they are the words of God, Obedience is better than Sacrifice; and in the performing this most acceptable Service assure yourselves, Our God who is the King of Kings, who has delivered our Moses, our David, The Breath of our Nostrils, the Anointed of the Lord, so often from the peril of the Sword; and so miraculously and peaceably (a Blessing never to be forgotten but by wicked men) brought him again to his People, and set him on the Throne of his Forefathers, will make him a Patron of his People, a Nursing Father to his long-afflicted Handmaid the Church of God amongst us. And he that has preserved us formerly from the gathering together of the froward, and the insurrections of those wicked doers, that were confederate against God and his Anointed, will still defend us from all evils they shall contrive against us, and make us hereafter Kings and Priests to live with him for ever, through Jesus Christ our Lord: To whom with the Father and the Blessed Spirit be ascribed as is due, All Honour, Glory, Praise and Dominion, now and ever. Amen.  
THE END.