Gods Three Arrows, Section 25 – Section 29
§. 25. Of the ſenſe and notes of the former part of Verſe 46.
NVMB. 16. 46.And Moſes ſaid unto Aaron, take a cenſer, and put fire therein from off the altar, put on incenſe, and go quickly to the congregation, and make an attonement for them.
TO the fore-mentioned remedy of prayer, here is another added: whereby their prayer was made the more effectuall. This is firſt preſcribed in this text: and then performed in the next verſe.
Moſes he preſcribes: and that on juſt grounds. For,
1. Moſes had a more immediate inſpiration, and more extraordinary revelations then Aaron, or any other at that time. With him (ſaith the Lord) will I ſpeake mouth to Num. 12. 8.mouth, even apparantly, and not in darke ſpeeches, &c.
2. Moſes was the ſupreme head, and chiefe governour on earth at that time of that people. bAct. 7. 35.God ſent him to be a Ruler. cNum. 12. 11.Aaron himſelfe cals him, his Lord.
Moſes preſcribes to Aaron, becauſe
1. dExo. 4. 15.Aaron was to be Moſes his ſpokeſman to the people. Aaron was to be to Moſes inſtead of a mouth: and Moſes was to be to Aaron inſtead of God.
2. eExo. 28. 1.Aaron was then made the High-Prieſt: ſo as f—30. 7.to uſe a cenſer, to take fire from off the altar, to put incenſe on the cenſer, to make an attonement, belonged to Aaron by vertue of his Prieſt hood.
The particulars here enjoyned were holy rites ordained by God under the Law for pacifying his wrath.
The Cenſer was an inſtrument made of a laſting mettall A cenſer. foreign a prunas deſumpſitthat would not eaſily melt, as of gold, or braſſe, fit to hold fire in it, with a ſteele or handle to hold it by. The uſe of it was to hold live, burning coales on it, that incenſe being caſt thereon, by the heate of the fire it might ſend out a ſmoake of a ſweet ſmell, which the Prieſt carying from place to place, cauſed the ſweet ſavour of incenſe to diſperſe it ſelfe, and to be ſmelt whereſoever he came. Some of theſe cenſers were of braſſe, for the ordinary Prieſts to carry incenſe up and downe the Tabernacle, and Temple: with hNum. 16. 39.ſuch as theſe the 250 men that conſpired with Korah, and were deſtroyed with fire, offered incenſe. Others were of gold, as i1 King. 7. 50.thoſe which Salomon made for the Temple: eſpecially that which was made for the High-Prieſt to carrie incenſe on it into the moſt holy place, whereof kHeb 9. 4.the Apoſtle to the Hebrewes makes mention.
The fire of the altar here mentioned was of that fire which firſt fell from heaven (Lev. 9. 24.) and was commanded to be kept continually burning on the altar (Lev. 6. 13.) never to go out: with it they burnt all their offerings that were to be burnt: of it they tooke to carrie incenſe up and downe: all other fire was counted ſtrange fire (Lev. 10. 1.) They Duo erant altaria: unum thymia matis, aurcum intrinſecus: & alterum ante templum aeneum holocauſtorum. Hier. Comment. l. 3. in Ezek 9.who uſed other fire in holy rites, incenſed the fire of Gods wrath againſt them. (Lev. 10. 2.)
Concerning the altar, there were in the Tabernacle two altars. One for all manner of oblations. The other onelyonly for incenſe, (Exo. 30. 9.) That a large one: This a ſmall one. That covered with braſſe: This with gold. That was ſet in the Tabernacle neare to the outer court, where when the curtens were drawne, all the people might ſee it: this neare to the moſt holy place, (Exo. 40. 5, 6.) and therefore ſaid to be before the Lord, (Num. 16. 12.)
On the great brazen altar the holy fire ſent from the Lord, burnt continually. When fire was to be laid on the golden altar for incenſe it was fetcht from this. It is probable that at this time Aaron tooke fire from that altar where it burnt continually.
*Exo 30. 34.Incenſe was a ſweet perfume made of foure moſt odoriferous Incenſe.ſpices. The firſt is tranſlated oforeign gutta, foreign. liquor diſtillans ex myrrba, aut cinnamomo.ſtacte, a gumme that diſtils out of Myrrhe, or Cinamon. Some tranſlate it pure Myrrhe. The ſecond, pforeign Hoc tantum in loco legitur. Haud facile eſt ſtatuere quid ſignifices.Onicha, a kind of ſpice very cleare, which being ſcraped giveth an extraordinary ſweet ſavour. Some terme it cleare Gumme. The third, qforeign Et hoc in hoc tantum loco legitur.Galbanum. This name is taken from the Hebrew. It is ſaid to be a liquour hardened, that is drawne out of ſweet Cane growing in Syria. The rforeign Inde Graecè foreign.Greeke and the Latine expreſſe it by ſuch words as our Engliſh doth, derived from the Hebrew. The fourth, rforeign Inde Graecè foreign.pure Frankincenſe. This among the foure is the onelyonly common ſpice: the other are ſuch as we read not of in any other place: ſo as it is no eaſie matter to tell what kind of ſpices they were. Sure it is that sExo. 30. 38.no perfume might be made like that incenſe which was made of them.
This is ſtiled tExo. 25. 6.ſweet incenſe, and that fitly, in a double reſpect.
1. Of the naturall ſavour. It was exceeding ſweet.
2. Of the legall effect, which was to cauſe a ſweet ſavour in Gods noſtrils. uLev. 16. 13.The Prieſt therefore in the ſmoke and ſmell of it died not.
Here we ſee that the Incenſe was a proper peculiar perfume reſerved only for holy uſes. The fire alſo was holy, ſuch as firſt came from the Lord, and was preſerved for his ſervices. The altar was likewiſe for ſacred uſes, and finally, the cenſer. All were ordained of God, and in that reſpect all of them warrantable. They were, as other legall types, externall, but yet they had their Evangelicall truths: whereof *§ 36, 37.hereafter.
Theſe things being thus prepared, Moſes chargeth Aaron to go to the Congregation, namely that aſſembly of rebels that was gathered together againſt Gods ſervants; whereof *§ 11. foreign celeriter.before. And that which Aaron doth, he muſt do with all ſpeed, becauſe the fire of Gods jealouſie was already kindled.
The end of all that which was given in charge, and the effect that would follow thereupon, is thus expreſſed, And make an attonement for them.
The copulative particle *foreign.AND, whereby the diſtinct branches of Moſes his charge are joyned together, importeth the latter branch to be inferred as an end of the former: as if he had ſaid, offer incenſe, that thereby an attonement may be made. So this particle is tranſlated *Verſe 45. foreignbefore, where it is ſaid, Get you up, THAT I may conſume them. Yea, it doth alſo imply a conſequence, and an effect that would follow thereupon: as if he had ſaid, Offer incenſe, and ſo thereby thou ſhalt make an attonement for them. The iſſue verifieth thus much. For Aaron having done what Moſes gave him in charge, its ſaid *Verse 46.He made an attonement for them.
This phraſe, mforeignMake an attonement, is the interpretation of one ſhort Hebrew word, which (if our Engliſh would beare it) might thus be tranſlated, attone.
The Hebrew word properly ſignifieth to cover. nforeign oper culum.The cover which was laid upon the arke, is ſet out by a word derived from this; Metaphorically it is applied to ſinne, and to wrath incenſed by ſinne, and ſignifieth to cover them: that is to pardon ſinne, and to pacifie wrath. As where it ſaid, oPſal. 78. 38. foreignHe forgave iniquity: word for word, He covered iniquity. And where in relation to the wrath of a King, it is ſaid, pPro. 16. 14. foreignA wiſe man will cover it, that is, pacifie it. It is alſo ſimply uſed, and ſignifieth to be propitious, favourable, or mercifull: as where prayer is thus made to God, qDeut 21 8. foreign propitius eſto erga populum tuumBe mercifull to thy people Iſrael. It is frequently uſed, to expiate; that is to purge away, or take away any uncleanneſſe, ſo as it may not be imputed: and to make it fit for holy uſes, or to appeare before God. Thus it is applied to things uſed under the Law, and to perſons: as to rLev. 16 33. foreign expiabit.the holy Sanctuary, to the Tabernacle of the congregation, to the Altar, to the Priests, and to all the People of the congregation. All the fore-mentioned acceptions of the word do adde much to the clearing of this phraſe in this place, make an attonement. Attonement What attonement is.(according to the Engliſh notation of the word) implieth two at one: namely two that were at odds or variance. Such attonement is as much as agreement, or reconciliation. This in regard of that odds which is betwixt God and man is done two wayes. 1. By taking away ſinne, the cauſe of How attonement is made.wrath. 2. By pacifying wrath, the effect of ſinne. Offerings for ſinne typified the former. Incenſe, the latter. Though theſe may thus be diſtinguiſhed, yet can they not be ſevered. For without ſinne be taken away, wrath will not be pacified. And if wrath ſhould be pacified, where's the benefit thereof, if ſinne be not taken away. Though therefore the one may be more expreſly ſpecified, yet the other alſo is there intended. Now becauſe of the mention of incenſe here, by attonement here meant, the pacifying of Gods wrath is moſt directly ſet out.
This Relative particle THEM (*foreign for them) hath reference to the fore-named congregation: a congregation of rebels. Yet is order taken for pacifying Gods wrath juſtly incenſed againſt them.
The Summe of this text is a Preſcript for pacifying Gods wrath.
In this preſcript we have
1. The Perſons
Charging. Moſes
Charged. Aaron.
2. The Charge it ſelfe: wherein is expreſſed.
1. The Matter given in charge.
2. The End thereof.
I. In the matter is diſtinctly ſet downe
1. The Subſtance. To burne Incenſe.
2. The Circumstances. Which are two,
1. The Inſtrument, whereon to lay the incenſe: a Cenſer.
2. The Meanes, to burne the incenſe: which is
1. Generally expreſſed. Fire
2. Particularly limited. From off the altar.
II. The end is ſet downe by way of charge, which conſiſteth of two branches.
In the former you may obſerve,
1. The Action to be done. Goe
2. The Time when. Quickly
3. The Perſons to whom. To the Congregation.
In the latter you may againe obſerve,
1. The Duty to be done. Make an attonement.
2. The Perſons for whom▪ For them: namely for the Congregation before mentioned.
Six eſpeciall points are here to be noted.
I. Men muſt do what they do by vertue of their calling. It belonged to Moſes as a Prince and a Prophet to give direction for ſtaying the Plague: and to Aaron as High-Prieſt it belonged to offer incenſe. Moſes therefore did that which belonged to a Prince and Prophet. And he appointed Aaron to do that which belonged to *Deut. 33. 10.an High-Prieſt.
II. Such meanes muſt be uſed to pacifie Gods wrath as by Gods Word are warranted. Offring up Incenſe, which is the meanes here to be uſed, was expreſly warranted by the Word of God, Lev. 16. 12, 13.
III. Things warrantable in their ſubstance muſt be performed with warrantable circumstances. For this end the foreſaid Incenſe was to be offered on a Cenſer, and to be burnt with fire from off the altar, Lev. 16. 12.
IIII. Duties of mercy muſt be performed to ſuch as wrong us. This congregation murmured, and gathered themſelves together againſt Moſes and Aaron. Yet Moſes bids Aaron go to them, to do a worke of mercy for them in this their need.
V. Gods wrath is with all expedition to be pacified. For this end Aaron is charged to go quickly, that with all poſſible ſpeed he might make an attonement.
VI. There are meanes of reconciliation betwixt God and man after Gods wrath is incenſed. The attonement here enjoyned giveth proofe thereof: eſpecially if we weigh the perſons for whom it was to be made. For them, even them that had provoked the Lord at once to conſume them.
Theſe inſtructions ariſe from the letter of the hiſtory. There is an higher myſtery contained therein, whereof *§ 36, 37, &c.afterwards.
§. 26. Ofreſpect to ones calling.
I. *See § 25.MEn muſt do what they do by vertue of their calling. a1 Cor. 7. 17. 1 Pet. 4. 10.As God hath diſtributed to every man, as the Lord hath called every one, ſo let him walke: and ſo ordaine I in all Churches, ſaith an Apoſtle. More particularly he applieth this to feverall functions thus, bRom. 12. 6, 7, 8.Having gifts differing, according to the grace that is given to us, whether propheſie, let us propheſie according to the proportion of faith: Or Miniſtry, let us wait on our Miniſtry, &c.
See the whole armour of God, on Eph. 6. 14. Treat. 2. Part. 1 §. 4.This is the property of a juſt and righteous man, to cPro. 20. 7.walke in HIS integrity. HIS, that is, that which belongeth to him by vertue of his owne proper place and function. In this ſence it is ſaid, d—14. 8.The wiſdome of the prudent is to underſtand HIS way. But e—20. 3.Every foole will be medling: namely in others mens affaires, with the things that belong not unto him.
As we deſire to be accepted of God, to receive comfort to our ſoules by the things we do, and thereby to do good to others, let us be well informed in the duties that by vertue of our owne proper function belong unto us, and therein be faithfull and diligent. Much paines may be taken, and diligence uſed in other mens matters, and little thanks gotten for all that paines and diligence. Yea we may bring by ſuch paines and diligence much trouble to our ſelves, and yet no comfort in all that trouble. Wherefore f1 Pet. 4. 15.St. Peter exhorteth Chriſtians from ſuffering as buſie-bodies in other mens matters. And it is remarkable, that he reckoneth their ſufferings among the ſufferings of malefactors. g1 Theſ. 4. 11.Studie therefore to do your owne buſineſſe. Let Magiſtrates, let Miniſters, let Husbands, let Wives, let all of all ſorts ſo doe.
§. 27. Of uſing warrantable meanes to pacifie Gods wrath.
II. *See §. 25.SVch means muſt be uſed to pacifie Gods wrath as by Gods Word are warranted. Of old before Gods will was ſo fully revealed and recorded as now it is, Saints were wont to ſeeke extraordinary direction of God. As aGen. 25. 22.Rebekah when ſhe felt children ſtrugling together within her: and bIos. 7. 6.Ioſhua when Iſrael fled before the men of Ai: and cIudg. 20. 28.the other Tribes that fought againſt the Benjamites: and d2 Sam 21. 1.David when there was a famine in his land: and others on other like occaſions. The ordinary courſe under the Law was, as this here preſcribed by Moſes in this particular caſe (for which there was eLev. 16. 12.before a more generall Law) ſo burnt offerings: in which reſpect David gave this advice to Saul, f1 Sam. 26. 19.If the Lord have stirred thee up againſt me, let him ſmell an offering. gGen. 8. 20, 21Noah therefore after that great evidence of Gods wrath, the flood, offered burnt offerings: and it is ſaid that The Lord ſmelled a ſweet ſavour. So h2 Sam. 24. 25.David, and that by the advice of a Prophet, to pacifie the wrath of God manifeſted by a fierce Plague, offered burnt offerings.
What burnt offerings ſet forth.As the incenſe was a type of the interceſſion of Chriſt, ſo burnt offerings, of the ſatisfactory, expiatory, and propitiatory ſacrifice of Chriſt Ieſus. Yea they were alſo viſible demonſtrations of mans guiltineſſe. For the beaſt, laid on the altar, there lay in his ſtead that brought it, and ſhewed what he had deſerved, namely not onelyonly to be conſumed here in materiall fire, but alſo for ever to be tormented in infernall fire: and the penitents bringing of his offering was a profeſſion of his owne guiltineſſe. This by the way concerning the end of thoſe offerings which were uſed to pacifie Gods wrath.
As for the generall point, that meanes uſed to pacifie God, muſt be ſuch as are warranted: in two eſpeciall reſpects it appeares to be moſt equall.
1. In regard of God who is to be pacified.
2. In regard of man who is to pacifie him.
Gods will, till he himſelfe reveale it, is ſecret: his counſell unſearchable. (For Rom. 11. 34.who hath knowne the mind of the Lord? or who hath beene his counſeller?) None therefore can tell what may pleaſe, or appeaſe him, till he make it knowne of himſelfe.
As for men, Rom. 1. 21.They are vaine in their imaginations, and their fooliſh heart is darkened. How then can they of themſelves invent or conceive what may be well-pleasing to the moſt wiſe God? Take a view of all humane inventions, whether of heathens, or others, and you ſhall find them all to be very toyes, much unbeſeeming Gods excellent Majeſty: yea ſuch as give no ſatisfaction to wiſe men, that duly obſerve them: no nor to the inventers themſelves: and therefore they are ſtill thinking of adding, altering, and taking away. By mans inventions Gods wrath is more incenſed then appeaſed. In vaine (ſaith the Lord)Mat. 15. 9. do they worſhip me, teaching for doctrines the commandements of men.
§. 28. Of ſacrificing humane bloud to pacifie God.
In Navigat. Hiſpan. ſub Car. 5. Imper. in inſula Carolina, mactatio hominum legitur. Carthaginenſes Saturno excellentiores è filijs ſuis ſacrificabāt. Diodor. Sic. lib 20.WHo can ſufficiently wonder at the vaine and fooliſh wit of men, in inventing ſuch meanes and courſes to pacifie Gods wrath, as are ſo farre from being agreeable to his will, and warrantable by his word, as they are cleane contrary thereunto, and in that reſpect muſt needs incenſe his wrath more and more. The Heathen of old were wont to ſacrifice children, virgins, men, and ſuch like kinds of humane bloud: which the Iewes, giving themſelves over to all Heatheniſh idolatry, learned of them. For where *2 King. 16. 3.the Heathen gave their children to Molech, a1 King. 11. 7.the Idoll of the Ammonites, which is ſuppoſed to be Saturne, bIer. 31. 35.the Iewes alſo did ſo: not withſtanding that cLev. 18. 21.the Lord had expreſly forbid them ſo to do: and dLev. 20. 2. Pater ſilium tradebat ſacerdotibus qui faciebant dues rogos magnos, & inter hos puerum traducebant. Et quidam moriebantur, quidam ſuperpius manebant. Si pater unum ex ſi ijs traduceret, reli quos ſire ſalvos, & patrem in om nibus oe icem putabant.made a capitall law againſt all that ſhould ſo do. As for the Heathen, they had their Oracles at which they uſed to aske counſell, and take advice in all their weighty exploits, and in all their difficulties and diſtreſſes: as eNum. 27. 21. Iudg 20. 18.the people of God were wont to aske counſell of the Lord. The Heathen ſuppoſed that God gave counſell at thoſe Oracles: but it was the Devill himſelfe who moſt egregiouſly ſeduced them. For the Holy Ghoſt calleth falſe gods fDeut. 32. 17. 2 Chro. 11. 15. Pſal. 10… 37. 1 Cor. 10. 20 Rev 9. …0.Devils. Now gJoh 8. 44. …ge Euripidis, foreign. Cicero. Offic. lib 3.the Devill hath beene a murtherer from the beginning: and ever thirſted after mans bloud. No marvell then, that the counſell and advice of theſe oracles was, that for appeaſing wrath, or removing calamities mans bloud ſhould be ſacrificed. As of old when the Grecians were to depart, after they had burnt Troy, but were hindred by croſſe and boiſterous winds, their Prieſt told them that their Kings daughter muſt be ſacrificed, which thereupon the fooliſh King ſuffered to be done. aOvid. Metam lib 13 ſab 2.Polyxena alſo the daughter of Priamus and Hecuba is ſaid to be ſacrificed to appeaſe the Ghoſt of Achilles. bVictima vel Phabo ſacra m…cteris ad … Quam tulit à ſae vo Theudalus hoſte necem. Ovid. in Ibin.Theudatus or Theodatus King of the Bactrians is recorded to be ſacrificed by Arſace King of Perſia to Apollo, after he had overcome him in battell. cFrater ut Ancae, quo ſanguine debuit, aras Tinxit, &c. Ibid.Pigmalion is ſaid uſually to ſacrifice men to the gods. dVt qui Biſtaniae templo caecidere Minervae. IbidThe Biſtans a people of Thrace, made a law to ſacrifice ſtrangers to their gods. eQuique Theonteae Taurica ſacra Doae. Ibid.Taurica Cherſoneſus a country in the North part of Europe, now by ſome called Tartarica the leſſe, had inhabitants that alſo were wont to ſacrifice ſtrangers to Diana. fAut te devoveat certis Ahdera diebus. Sax… devotum grandme plura petant. Ibid.The men of Abdera a city of Thrace had a cuſtome every firſt day of the yeare to ſtone a man to death, and to ſacrifice him to the gods, for a proſperous ſucceſſe of that yeare. gHered. lib. 4.The Seythians are reported to ſacrifice every hundreth man of the captives that they tooke. hPlutatch. Paral 38. & Doſith. lib. 3. rer. SicutIt is recorded that a Plague was raiſed in Syracuſe for inceſt committed by a father with his daughter, and that counſell being asked of the Oracle, anſwer was made, that both Father and Daughter muſt be ſacrificed to the Gods. i Many more like inſtances to like purpoſe may be given; but theſe are ſufficient to diſcover the blindneſſe, and ſottiſhneſſe of the Heathen in ſeeking to pacifie God with ſuch things as could not but much incenſe him.
§. 29. Of Popiſh toyes to pacifie God.
PApiſts alſo go two farre in uſing unwarrantable meanes (ſuch as cannot but kindle and inflame the fire of Gods wrath) to pacifie the ſame: as mens and womens whipping of themſelves, wearing ſhirts of haire, going barefoot ſo many miles, creeping up and downe to this and that place on their bare knees, going long journies on pilgrimage, to reliques and images of Saints, to the holy land, and if they be not inhabitants of Rome, even thither alſo to viſit it: giving up their lands, if they have any: yea and leaving their callings to enter into, and abide in ſome religious houſe, as Monaſtry, Fryery, Nunnery, Hermitage, or the like: going up and downe to beg: living on almes: offering ſuch and ſuch ſummes of money at ſuch and ſuch religious places: forbearing ſuch and ſuch meates: mumbling over ſo and ſo many times the Creed, Pater noſter, and Ave-Maria: and to do what els their Ghoſtly Father ſhall enjoyne them by way of pennance: though it be to murther Kings or other perſons. Yea further (wherein they go in inhumane cruelty beyond the Heathen) in perſecuting with fire and ſword ſuch as refuſe to be ſubject to their Deviliſh devices. aNe que vero ſecurior ulla via in Eccleſia Dei unquam exiſtimata fuit ad amovendam imminentem à Domino poenam, quam ut haec paenitentiae opera homines cum vero animi dolore frequentent. Concil. Trid Seſſ. 14. cap. 8, 9.The Councill of Trent ſaith of ſome of theſe and other like workes of penitency (as it cals them) that never any ſafer way to avert the vengeance of God was found out in the Church. bHaec ipſa opero, quatenus quoad certum modum in particulari, divinitus mandata non ſunt, grata ſunt Deo, & ſancta, & vtilia. Bellarm. de Poenit. lib 4. cap. 6. Et paulo ante, ſatisfactoria eſſe affirmat.And her great Champion though he confeſſe that they are not commanded of God (onelyonly he thus minceth the matter, after a certaine manner in particular, not commanded) yet he boldly avoucheth that they are acceptable to God, and holy, and profitable: yea and ſatisfactory. What? Gods vengeance to be turned away by humane inventions? Humane inventions to ſatisfie Divine juſtice? Nor the excellency of the Divine Majeſty will admit, nor the vanity of humane apprehenſions can invent any ſuch ſatisfactions, any ſuch meanes as to avert ſuch wrath. The leaſt that can be ſaid of the beſt of the fore-ſaid meanes of ſatisfaction, is that of the Prophet, cIſa. 1. 12.who hath required them? They may have dCol. 2. 23.a ſhew of wiſdome in will-worſhip and humility, and neglecting of the body, not in any honour. For they are vile and abominable in Gods ſight.