A funeral sermon on the occasion of the death of Algernon Sidney, Esq. Who was beheaded on Tower-Hill, on December the seventh 1683. for high-treason

Numbers XVI. 1, 2, 3, 4.

Now Korah the Son of Izhar, the Son of Kohath, the Son of Levi and Dathan and Abiram the Sons of E∣liab, and On the Son of Peleth; Sons of Reuben, took Men,

And they rose up before Moses, with certain of the Chil∣dren of Israel, Two Hundred and Fifty Princes of the Assembly, Fathers in the Congregation, Men of Re∣nown.

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 your selves above the Congregation of the Lord?

And when Moses heard it, he fell upon his Face, &c.

SUCH is Satan's Malice, and the Corruption of Man's Nature, That the Church of God is Exercised with variety of Difficulties and Di∣stractions; Satan turning himself into divers shapes, appearing in variety of Forms, and by several sorts of Instruments; sometimes acting one part, and sometimes another, whereof we have plentiful E∣vidences in the History of Israel, penned by Moses, who wrote the Story of many hundred years, and in the Book of Exodus, and this Book of Numbers, the things that befel (for the most part) his own Go∣vernment.

1. Satan seemed to shew himself in Pharaoh, like a roaring Lyon, or a wild Boar of the Forrest, breaking into the Vineyard of the Lord of Hosts, commanding first the Midwives, and afterwards his own People, to cast every Son of the Children of Israel that should be born, into the River Nilus, Exod. 1. ••. the last. And withal made the men of Israel themselves to serve with rigour, and to sigh for hard Bondage.

2. And when (as it appeareth) after Mo∣ses and Aaron were sent from the Lord to deli∣ver them, and the Lord sealed to it by many Miracles, the Devil appeared in the shape of a Mountebank or Jugler; apishly imitating the glorious Works of God by counterfeit Signs, and Lying Wonders, until the Lord did con∣found him, and brought him to an open Con∣fession, This is the Finger of God. Afterward he proceedeth no further that way.

3. Now in the third place, the Devil puts on his Harness, and appears like a mighty man stirring up Pharaoh by force of Arms to destroy them, and bring them back again into Bon∣dage after they marched out of Egypt; but the Lord caused the Sea to fwallow up Pharaoh and all his Host.

4. And now Satan remembring, how he prevailed over our first Parents in the Form of a Serpent, he putteth on that shape, and windeth into the Bosoms of many of the Isra∣elites, stiring them up to Pride, Murmuring,

Idolatry, Fornication, Tempting of God, Lu∣sting, and at last to Unbelief and Apostacy; hereupon the Lord passeth Sentence upon them, and excludeth them out of the pro∣mised Land, and adjudging them to wan∣der Forty years in the Wilderness, the Lord reserved the Mercies they had forfeited, for their innocent Children.

Now in this time of Vacation, their old E∣nemy was not idle, bnt seems to take upon him the appearance of an Angel of Light, and by his Accomplices sets on foot the Le∣velling Design, viz. by his Factors, Corah, Da∣than and Abiram; who said unto Moses and Aa∣ron, Ye take too much upon you. What need have we of Prince and Priest, seeing all the Con∣gregation are Holy, every one of them, &c. This was a most mischievous Plot, and more like to undermine the Church than Pharaohs Rage and Cruelty.

Where ye may observe two things; First the Mutineers Attempt, and in that Four Par∣ticulars;

First, The Actors, and they are of two ranks.

1. The Principals.

2. The Accessories.

The Principals are described by their Names and Pedigree.

And of these there were Two Parties. Korah a Levite, and Dathan and Abiram Reubenites.

1. Korah and his Pedigree: He was descended of Levi, of the same Tribe whereof Moses and Aaron was; yea he was of the principal Family of Levi, coming from Kohath, who was the principal Son of Levi.

And this is thought to be one cause of the discontent, because the preheminence was gi∣ven to Elizapban the Son of Uzziel, Numb. 3. 30. He was appointed to be the Chief of the House of the Family of the Kahathites. Eli∣zaphan was of the Fourth and youngest Fa∣mily of the Kahathites, yet preferred to be Prince over them. This (as the Hebrews think) was

offensive to Korah, who was of the second Fa∣mily of Izhar, and occasioned him to rebel. Korah is noted as the Principal in the Rebellion, which St. Jude calls the Gainsaying of Kore. Epi∣stle of Jude, v. the 11. And in Numb. 27. 3. on∣ly Korah's Companies are mentioned, where Speech is of this mutiny. To Elizaphan was given the charge of the Ark and the Table, and the Candlestick and the Altars, and the Vessels of the Sanctuary, wherewith they minister, and the hangings, and all the service thereof; therefore (as R. Sol. Jarchi on Numb. 3. noteth) Korah was offended, that Elizaphan and his Family should have this Honourable Charge ra∣ther than Korah and his Posterity. Another part of these Actors were Dathan and Abiram, and On, Sons of Reuben (i. e.) descended from Reuben, who had forfeited his Birth-right by defiling his Fathers Bed.

Reuben had lost his Honour by his Sin; which his Sons by unlawful means seek to recover.

By the Sequel it appeareth, that Korah lift∣eth up himself, not only against Elizaphan; but against Moses and Aaron, who were de∣scended of Levi, the Third Son of Jacob, and they did not only stomach at the personal preferment of Moses, but sought the Priesthood also, verse 10.

Now compare their Stations, Numb. 2. 10. Ye shall find, that the Reubenites were to be placed on the South-side of the Camp of Isra∣el; and on the otherside the Kohathites, of whom Korah was, encamped on the side of the Tabernacle South ward, Numb. 3. 29. These Reubenites encamped next unto the Ka∣hathites, and so being Neighbours in Situati∣on, associated themselves in evil, which Sol. Jarchi observing, saith, woe, be unto the wicked, and woe unto his Neighbour. Their quarters being so near one to another, their Agitators had leave to confer together, and to hatch this Conspi∣racy.

The Accessories in general were certain of

the Children of Israel; In particular Two Hundred and Fifty Men, described first by their Degree, Princes of the Assembly, or Called of the Assembly, or Senatours called to the As∣sembly, Men of Name, of Renown, famous in the Congregation, whereby the Conspira∣cy was the stronger. A small number in com∣parison of those, who were under Moses's Go∣vernment; yet in regard of their Eminence, such as had a great Influence upon the Peo∣ple.

2. Consider their Design, which as it was closely carried by them, so it is covertly laid down here. Their Aim was to destroy the pre∣sent Government setled by God in the Church and Commonwealth of Israel; to degrade Moses and Aaron from their Dignities, and in Case of resistance to murther them, and to raise themselves to the Chief Places of Com∣mand, and so to bring the People into a re∣al Slavery, of whose Liberty they seemed so zealous.

1. That their Aim was at the Priesthood, it appeareth by Moses his upbrading them, ver. 9, 10. And Moses said unto Korah; Hear I pray you, ye Sons of Levi, seemeth it but a small thing to you, that the God of Israel hath seperated you from the Congregation of Israel; to bring you near unto himself, to do the Service of the Tabernacle of the Lord, and to stand before the Congregation, to Mi∣nister unto them? And he hath brought thee near un∣to him, and all thy Brethren the Sons of Levi with you, and seek ye the Priesthood also? vers. 11. For which Cause, both thou, and all thy Company are ga∣thered together against the Lord: And what is Aaron, that ye murmur against him? As if he had said, is it not enough, that God hath advanced you a∣bove thousands of your Brethren, but that ye will lift up your selves above Aaron, and seek the Priesthood also? This was the design or the Kahathites.

On the other side, the design of the Reube∣nites was against the Scepter, verse 12, 13. and Moses sent to call Dathan and Abiram, the Son of Eliab, which said, we will not come up; that is,

we will not come up unto the publick place of Judgment, where Moses by debateing with them, might had perswaded them to have de∣sisted from their evil enterprize, and have found mercy. Is it a small thing (said they) that thou hast brought us up out of a Land that flow∣eth with Milk and Honey, to kill us in this Wilder∣ness, except thou make thy self altogether a Prince over us? verse 14. Moreover thou hast not brought us into a Land that floweth with Milk and Honey, or given us Inheritance of Fields and Vineyards: wilt thou put out the eyes of men? We will not come up. Hereby you see that they aimed at the Supream Power.

Now. what was the fair Vizard, that they put upon so foul a Face? First they pretend to be great Enemies to Ambition. They said unto Moses and Aaron, ye take too much upon you; Why lift you up your selves above the Congregation of the Lord?

2. They cry up the People.

They are an Holy People, all the Congrega∣tion, every one of them, and the Lord is among them, Wherefore then list ye up your selves above the Con: gregation of the Lord: The Presumption of their own Holiness, brought them to Ambi∣tion and Affection of the Priesthood, an Ho∣nour that none should take to himself, but he that is called of God, as was Aaron, Hebrews 5. 4.

3. They seem to be very tender of the peoples sufferings.

First, Of what Moses had deprived them, Thou hast brought us up out of a Land flowing with Milk and Honey, to kill us in the Wilderness.

Secondly, In regard of what he had disap∣pointed them, Thou hast not brought us into a Land flowing with Milk and Honey, or given us in∣heritance of Fields and Vineyards.

Thirdly, They seem to be very zealous of the Peoples liberties. All the Congregation is Ho∣ly, fit to govern themselves, let all be levelled, all be equal to the Supream Power, and none be above or under others. Here was their pretence.

4. Consider what was their way of pro∣ceeding.

1. It was close and subtile, the Kohathites and Reubenites being gathered near each other, had opportunity to contrive their PLOT closely to cheat the Multitude.

2. Mark their Audaciousness.

First, They stood or rose up in a daring manner, affronting Moses to his Face.

Secondly, They gathered themselves toge∣ther against Moses and Aaron, they banded them∣selves and came strongly armed.

3. They spake too saucily to them. Ye take too much upon you; why lift ye up your selves above the Congregation of the Lord?

They charge them shamelesly for taking too much upon them; whereas they took no more than God had given them; And for lift∣ing up themselves above the Congregation, when God had lifted them up to it. Yea Mo∣ses was very backward to take a Commission from God, and after he had it, complains of his Burden, Numb. 11. 11. as desiring to be fre∣ed from it. Again, they tax them for bring∣ing

them out of a Land, flowing with Milk and Honey, viz. out of Egypt, wherein their Infants were murthered, and themselves cru∣elly enslaved. And charged them for not bring∣ing them into a Land flowing with Milk and Honey: Whereas it was their Murmuring and Unbelief that kept them out of Canaan, and shut them up in the Wilderness.

Now consider the Remedy Moses used. First, The Course he took, and there ye may see.

1. That he shewed his utter Detestation of this Wickedness. When Moses heard this, he fell on his Face, as abhorring so foul a Rebel∣lion.

2. He makes a solemn Appeal to the righteous God, v. 5. He spake unto Korah and all his Company, saying, even to morrow the Lord will shew who are his, and who is holy, by causing him to come near unto him, even him who he hath chosen will he cause to come near unto him.

Thirdly, He Summon's Korah and his com∣pany to the highest Judicature. This do; take the Censers, Korah and his Company, and put fire there∣in, and put Incense in them before the Lord to mor∣row: And it shall be, that the man whom the Lord will chuse, he shall be holy, verses 6, 7. As if he had said, ye reject mine Authority, but I am content to plead this cause with you before the Judge of the whole world.

Fourthly, He doth unmask them, verses. 8, 9, 10. Seemeth it a small thing to you, that the God of Israel hath seperated you from the Congregation of Israel to bring you near unto himself, to do the ser∣vice of the Tabernacle of the Lord, &c. And he hath brought thee near to him, and all thy Brethren, the Sons of Levi with thee, and seek ye the Priest∣hood also? For which cause both thou and all thy Com∣pany are gathered together against the Lord: And what is Aaron that ye murmur against him.

Fifthly, He sends for Dathan and Abiram, to give an account of their Action: and upon their refusal to come up, he is full of Holy Indignation against their wickedness, and said unto the Lord, verse 15. Respect not thou their Offering.

Sixthly, He pleads his own integrity, I have not taken away one Ass from them, neither have I hurt one of them.

Seventhly, He prays for the People whom God threatened to destroy upon a sudden, for siding with these Rebels, v. 22. And then exhorts the people to withdraw from the Ta∣bernacles of Korah, Dathan and Abiram, lest they be consumed in their sins. And then makes a Declaration to them; Hereby ye shall know that the Lord hath sent me to do all these works; For I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the Visitation of all men, then the Lord hath not sent me, verse 28, 29.

Now the Success of this course in respect of the Rebels was very dreadful. One part of them the Earth opened it's Mouth, and swal∣lowed them up quick; and the other part of them was consumed with Fire, even those Two Hundred and Fifty Men that presumed to offer Incense.

Now in Respect of the People, the Issue was very strange, though they had seen the hand of God in a strange manner upon these Rebels, yet the People the next day murmured against Moses and Aaron, saying, ye have killed the People of the Lord, Verse 41. Whereupon the Lords Wrath was provoked, and the Plague began, and the Lord smote 14000 of them, though Aaron made all possible speed to get between the dead and the living, to make aconement.

Here are many things to be noted by way of observation.

Observation I.

That the Churches of Christ in this world are subject to many troubles. So Christ him∣self foretold John 16. In the world ye shall have Tribulation: The Church in the World is like a Ship on the Sea, and it is nothing strange, to see it tossed with Winds and Waves: Christ's Ships [his Church and passengers] have in their Sailing more than ordinary storms, Lament. 1. 12. Behold and see, whe∣ther any sorrow be like my sorrow, (saith the Church) wherewith the Lord hath afflicted me, in the day of his fierce Anger. The Ship in its nature is a tumbling and rolling thing, mo∣ving too and fro, and by its constitution or∣dained for motion. The Church triumphant is landed, and is above motion, but the Church militant is afflicted and tossed with Winds and Waves, Storms and Tempests. How many States and Common-Wealths are up and down, now green and flourish∣ing, and anon in their cadency like May-Flowers?

God doth many times Roll them like Bowls in an Alley: Pride, Excess, Op∣pression, Injustice, and abounding Iniquity, do put a Biass on the Bowl, that it tumbleth over and over, and God with the touch of his foot (as I may so speak) turns the Bowl out of his place. Read the History of the Church, and ye shall find that the Church for one good day of Ease, Peace and Rest, hath had ten or twenty troublesome days of War, Per∣secution, Division, Plots and Conspiracies. Read the History of the Judges, and of the persecuting and Christian Emperours, and ye shall see what vicissitudes the Church had: It was sometimes up and sometimes down; they had Ease and Court, and favour but a short time with the godly Emperours.

It is true; Christ seems sometimes to be a∣sleep, and this much shakes his Childrens Faith, he lies as if he were asleep, that the Passengers may cry aloud to him for help.

God sometimes would have his Church brought to a very low Ebb, and to be near unto drowning; and then he stands up for their deliverance; yet not so, but that new Storms may arise at such a time, and in such a Coast as they do not expect. The Church was at a low Ebb in Egypt, the Males Children drown∣ed in the River Nilus, the tasks of the men multiplied: The Lord with ninescore Plagues cannot rescue his People out of the hands of a Tyrant, God must step in with imme∣diate Omnipotency to pull them out with a stretched out Arm in the tenth Plague.

Moses his word of deliverance, and Gods decree of bringing out the People, is now ready to fall to the Ground. The roaring Seas are before them, the Enemy behind them, and Mountains on every side: Is not the Church of God now in great danger?

But then saith Moses, stand still and see the Salvation of God. God divides the Red Sea, for his Redeemed to pass through, and drowns their Enemies. The Lord shall judg his People, and repent himself for his Servants: But when? When he seeth their strength is gone, and there is none shut up and left. When the Church hath nei∣ther hands nor feet, then God will arise for their help. Christ can Sail against Wind and Tide, and without Wind: He never sinks his Bark, nor breaks his Helm, nor loseth a Passenger, nor misseth his Harbour: though the Winds be strong, and the Sea tempestu∣ous, yet the Port is sure: For this is the pro∣mise of him that sits at the Helm, Isa. 54. 11. O thou afflicted and tossed with Tempest, be∣hold, I will lay thy Stones with fair Colours, and lay thy Foundations with Saphyrs. Yea, the harbour is near. Behold I come quickly saith the Lord. In the greatest storm that ever fell on the Church, it could see the Shoar and dry Land, Let the Church remember that she is in the deep, and so prepare for foul weather. The Church of God hath had

much experience of this Truth in all ages, and happy are they that make aright improve¦ment thereof.

Observation II.

2. That in times of vacancy and rest, tur∣bulent Spirits are apt to be working and hatching mischief. When Israel was confin∣ed to the Wilderness many years, Korah and his accomplices fell into this mutiny. When men want grace in their hearts, and business to employ themselves about, their lusts are apt to boyl them up into some mischievous attempts. When Heretical and Anti-Christi∣an Enemies are Vigilant and Active; Let us be Sober, Watch, and Pray: We have to do with Enemies that are most busie, when we are least Apprehensive of Danger. Those who outrun others in sinful Activity, or ra∣ther Turbulency and Unquietness of their Spirits, as they are without peace themselves; So they seek to molest and disturb the peace of others. The Prophet describes them to be like the troubled Sea, which cannot rest. Isa. 57. 20.

Observation III.

That Pride is the cause of Contention, it makes men to overvalue themselves, and un∣dervalue others: Therefore the Romans paint∣ed Pride in the form of a Devil, having three Crowns upon his head, one upon ano∣ther. In the First was written Transcendo, I surpass all others, because the proud man think∣eth he exceedeth all other men. Therefore saith Hugo, Pride is a Vicious Haughtiness, whereby a man despiseth his inferiours, and earnestly busieth himself to rule over his e∣quals, and those also that are above him.

In the second Crown was written, Non obedio, I obey no others; for pride would give laws to others, but obey none himself.

In the third was written, Perturbo, I trou∣ble all, and sometimes the Pride of some per∣sons troubleth a whole Nation. Prov. 13. 10. Only by Pride cometh Contention; It is the great Incendiary of the World. Eusebius sheweth that when the Emperours began to favour the

Christians, they began to fall out and disagree among themselves.

In the time of the ten famous Persecutions of the Church by the▪ Heathen Roman Emperours, it is noted, that after the death of Valerian, the Church had rest and prosperity for above forty years: In this time the Church grew exceed∣ingly, and Christians were gratious in the eyes of Emperours, and Presidents; and many Churches were built for them, which prospe∣rity being abused by the Bishops and the Cler∣gy and other Christians unto Pride, and Idle∣ness, strife and Contention; It moved the Lord to scourge them with another (See the tenth Persecution) which began in the nineteenth year of the Emperour Dioclestan, which raged very sore, and extended un∣to this Island, which was then under the go∣verment of the Romans: Korah, Dathan, and Abiram, though they had a Preheminence a∣bove many others, yet the Pride of their Spirits, causeth them to swell against Mo∣ses and Aaron.

Humility of Spirit is a special means to keep the heart in peace with God, and from breaking out into irregular motions. An humble man blesseth God that he hath raised him above any others, and is not troubled that others are raised higher than himself. Ja∣cob confesseth himself to be less than the least of all God's Mercies. Some think others too high, who think themselves not high e∣nough, Plenty, Riches, and Prosperity, do usually puff men up with Pride, and Pride ingendereth strife and contention. He that is of a Proud Heart stireth up Strife. Prov. 28. 25. Some men are contentious to shew that they are men of Spirit, Proud and Haughty Scorner is his name, who dealeth in Proud Wrath. Prov. 21. 24. Some men are violent and wrath∣ful meerly out of Pride, that others may know they are men of mettle. This is proud Wrath, as the wise Man termeth it.

Ambition, Pride, and immoderate desire of greatness moved Alexandria the Great to wage War with Darius King of Persia. This was the Cause of the Civil war between Caesar and Pompey, Sylla and Marius, Anthony and Augustus. Pride hath been the cause of many Schisms and Divisions in the Church. Hence the Corin∣thians ran into Schisms and Parties, one was for Paul, another was for Apollos, a third was for Caephas, a fourth above all Ministers and Ordinances; he is for Christ alone. Whence arose the strife between Basil and Eusebius Bishop of Caesarea, and between Origen and Demetrius Bishop of Alexandria: whence arose the stirs that Montanus De∣metrius, and Arrius made in the * 1.1 Church, whence were the con∣tentions between Paulinus and Flavianus, Lucifer and Eusebius; the Meletians and Eustathians, all at the begin∣ning good Christians, and embracing true Doctrine, yet at last so divided they were, that the one Excommunicated the other; whence was the strife between Chrysostom of

the one part, and Cyril, Theophilus, and Epi∣phanius of the other about the Burning of Ori∣gens Books, did not all these contentions spring from Pride? whence were the contentions a∣mong certain Popes and Popish Bishops, was it not from Pride, was it not about the Supre∣macy, which ambitious Popes have proudly challenged? Humility is a low Postern, at which the Proud man will not stoop: Hea∣ven is an High City, yet hath but a low Gate, as St. Augustine saith, Peace is humble, Pride quite overlooks her.

The safest way to keep fire is to rake it up in Embers, and the best way to preserve Peace, is in Humility.

Observation IV.

That near Neighbourhood between men of corrupt Principles and working Spirits, is very dangerous to the publick. Korah with

the Kohathites, and Dathan and Abiram with the Reubenites, were quartered on the South side of the Tabernacle.

This near Situation gave them opportu∣nities of frequent coming together, where∣by they had an advantage of hatching this wicked PLOT against MOSES and AARON.

Confederacy in Evil is strong in Opera∣tion. God complaineth, Ezek. 22. 25. of the Prophets of Jerusalem, thus,

There is a Conspiracy of her Prophets in the midst thereof.

The Hebrew for Con∣spiracy is from a root, * 1.2 or word which signifies to bind, to tye together, as Jeremiah 51. 63. Isaiah 49. 16. and metaphorically is refer∣red to the minds of men combining together,

as 2 Sam. 25. 31. It is said, that Ahitophel is a∣mong the Conspirators with Absalom: Backsherim in Conspirationibus, his mind with others of his Associates, was United in a Conspiracy against David: So 2 Kings 12. 20. Jehoash his Ser∣vants arose and made a Conspiracy: It is in the Original, they conspired a Conspiracy; they were all of one heart and mind, and it was to kill their Master. Being fellow Ser∣vants and dwelling together, they had the more opportunities of meeting together to Plot the Destruction of their Master. So the evil Prophets had a Conspiracy; they met in Jerusalem, they consulted and agreed toge∣ther to Prophecy the same things, that none should Prophecy otherwise: they made a Conspiracy against the true Prophets, and those that were truly Religious, opposing God and Godliness. Ye may read how they set themselves against Jeremiah. Chap. 26. 8. and stired up the Princes and People against him. verse 13. How they Prophecied the same things, Jerem. 23. 17. Such was the Counsel of Trent, a meer Conspiracy, did

they not agree together, that whoever Preach∣ed against their Canons and Articles should be Anathematized; did they not stir up the Princes and Powers of the world, to punish those they Judged Schismaticks and Here∣ticks.

Observation V.

That outward blessings bestowed upon e∣vil men, do commonly become snares to themselves, and sometimes hurtful and pre∣judicial to the Common-Wealth. These Conspiratours were Princess of the Assembly, famous in the Congregation, men of Name, or Renown. Their dignity put them upon this mutiny with hope of success. Poyson given in Wine worketh strongly, Sin meet∣ing with outward advantages is the more mischievous, when evil men come to places of Eminency, they vent the Corruptions that lay hid in them before; they make Progress in Wickedness and nothing restrains them, we are ready to think that great men that have

had good Education, are well natured, will prove admirable Instruments of God's glory, and the publick good; but we deceive our selves in some, when they come to high and publick places, their evil natures do appear, and they grow worse and worse.

Nero at first for five years carried himself well, like a Lamb, but he was a Lion, and his Lionish disposition shewed it self to the full.

These Princes of the Assembly perverted the end, for which they were ordained of God, and set up by men, in Micahs days, the heads of the house of Jacob, and the Princes of the House of Israel abhorred Judgment, and per∣verted all equity; They build up Sion with Blood, and Jerusalem with Iniquity: and for their sins and sakes was Sion Plowed as a Field, and Jerusalem made heaps.

The Venetian History informs us, that in a time when the Common-Wealth of Venice was much afflicted.

Baimonti Tepulo, who issued from a noble family, but bearing a Devilish hatred to his Country, with divers others of the same quality and means, conspired against it, di∣vers of the common people being in pay with the Conspirators, who in the midst of a horrible tempest intermingled with hail and rain, the air being filled with Thunder and Lightening, ran armed to the Pallace, which they assailed, having filled the large Market-Place of St. Marks with armed men.

The whole City was quickly in Armes, and there was a sore Fight; the Fight ceas∣ed not till such time as the Senate getting the upperhand, the Conspirators were beat∣en back from the Palace. Baimonti return∣ing from his own house through the Mercers Street, a woman forth of a Window, threw a Mortar on his head, with which blow he

fell half dead to the Ground, and was slain out right by those who persued him, who presently returned to the Pallace. Some of the Conspirators which were Patricians by birth, being taken on the Dice-Bridge, were by the command of the Prince forthwith be∣headed; whereupon that place hath ever since born the Name of Mal-pas. And to ex∣tinguish the memory of these wretches, it was decreed in all places to deface the Arms of Baimonti and his Complices; their houses were razed to the Ground, and all their Goods confiscated, a Pension was given to the Woman and her Heirs, who with the blow of the Mortar stayed Baimonti.

When James the First, King of Scotland, had besieged the Castle of Roxburgh, which was ready to be surrendred unto him, the Queen came to the Camp in great haste un∣to the King, signifying that there was a Con∣spiracy begun against him, The King there∣upon raised the Siege, and returned home.

Now Walter Stuart, Earl of Athol and head of the Conspiracy, pretending a right to the Crown, procured his Nephew Robert Stuart, and his Cousin Robert Graham to slay the King. Hereupon the said Robert Stuart and Graham, came one Evening to the Black Friars in Perth, where the King then lay, and by Licence of the Porters, coming into the house, ran up into the Gallery before the Kings Chamber-Door, minding to have staid there till one of the Kings Servants, who was Privy to their wicked purpose, should come to give them entrance into the Chamber; but before the coming of this Traitor, another of the Kings Servants, named Walter Staunton, came forth of the Chamber-Door to have fetched Wine for the King, who seeing these two Traitors stand∣ing there at the Door, either of them ha∣ving a long Sword girded to him, he stept back and cryed Treason, but e're he could get within the door to make it fast, they leap'd upon him, and flew him there.

Mean while a young Virgin, named Ca∣tharine Douglas, that was afterward Married to Allexander Lovel of Bolunni, got to the Door and shut it; but because the Bar was away that should have fastened it, she thrust her arm in the place where the Bar should have been put, and being young, and her bones tender, her armes was chrushed asun∣der, and the door broke up by force. Here∣with they entred the Chamber, slaying such of the Servants as made defence, and then the King himself with many cruel and dead∣ly Wounds. The Queen also was hurt, en∣deavouring to save the King her Husband. Patrick Dunbar, Brother to George late Earl of March, was left for dead on the floor, by reason of such Wounds as he received in the Kings defence.

Observation VI.

That Pride, Envy, and Malice, will make men insolent in their carriage toward those that are of greatest worth, and dignity and

desert. Was ever Nation more obliged to a man, than this People to Moses? Did any man carry himself with more Meekness than he did, and more Integrity? But no Digni∣ty and Worth can exempt him from the ma∣lice of those whom Pride and Envy hath made more brutish than the Beasts them∣selves. Ye see how sawcily these men speak to Moses and Aaron; Ye take too much upon you, Why lift ye up your selves above the Congregation of the Lord? How stubbornly did Thomas Becket oppose King Henry the Second? How Inso∣lently did Bonner and Gardner, two Popish Bishops, behave themselves against the Au∣thority of King Edward the Sixth? In the be∣ginning of Queen Elizabeths Reign, how stub∣bornly did the Popish Doctors behave them∣selves in refusing to dispute with the Prote∣stants, according to that order which was prescribed, and refusing to set the Royal Crown upon her Head? No wonder that those who maintain Errours and Lies, audaci∣ously and obstinately against the truth of God, do all shew themselves Presumptious and

Insolent against Princes and Magistrates. St. Peter calls them, 2 Pet. 20. Presumptuous and Self-willed.

Presumptuous, the word is in the Origi∣nal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Men of daring and audacious Spirits, impudently bold or presumptuous. Hereticks, what they want of Truth in their Doctrines, they labour to make up with im∣pudency and boldness, not only against In∣feriours, but also against Governours, whom God hath set in his own place, especially when they have got strength on their side. Again saith St. Peter, they are Self-willed and stubborn, and refractory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Men that will please themselves, and have their own will and way, in despite of Authority. He∣reticks and false Teachers, proud, envious, and malicious men, out of self-will Pride, and frowardness, behave themselves audaci∣ously and impudently against their Gover∣nours, and will go their own way, because they will.

In the first Reformation in England, under K. Edward the VI, the Popish Prelates and Cler∣gy (the State having before discarded the Pope) did easily joyn with the Protestants, though not in their Opinions, yet in the pub∣lick Service of the Church, and had not the Pope soon after been restored by Queen Mary to his former Authority, in all Probability that Faction long since had been ended; but after the Readmission of the Pope, and his having Liberty to tamper with his Party at pleasure, in the Second Reformation by Queen Elizabeth, not a Popish Bishop could be perswaded to come to our Church: And this practise hath been continued by the greatest part of the Recusants, their Followers, to this Day; notwithstanding our Service be, in it self, less offensive to them, and in no part opposite to any point of their Creed, than that in King Edwards was. Thus it pleased their Politick Governours, to pre∣serve and perpetuate the Remains of their par∣ty by this utter Breach and Alienation, inhi∣biting them, not only the reading of the Pro∣testants Books, and repairing to their Churches▪

but also to joyn with them in any Divine Ser∣vice, by whomsoever, or how lawful soever performed, thereby kindling in them, an ex∣tream hatred and detestation of their oppo∣sites.

Observation VII.

That those that know not how to govern themselves, and are much more unfit to go∣vern others, are apt to despite Government, and labour to destroy it. This ye see here in the Examples of Korah, Dathan and Abiram; Loose and Licentious Spirits would have none above them that should have Power to restrain them. Lust and Corruption are Irregularities, which abhor to come under Order. St. Jude saith, v. 8. They defile the flesh, despise Dominion, and speak evil of Dignities. They despise not only Men in Authority, but Dominion and Autho∣rity it self, cannot endure to be in Subjection to Lawful Anthority. And it may be observed,

that both St. Peter and St. Jude, do joyn this sin immediately to that Sin of Uncleanness, seem∣ing to imply, that when men are given over to Licentious Walking after the flesh, in the Lust of Uncleanness, it is no wonder if they be ready to shake off due Subjection to the Civil Magistrate; and desire to be freed from all Re∣strait of good Laws and good Orders establi∣shed in the Common-wealth, that they may run on in their desolute and disorderly Courses: Doth it not seem a Light Matter to Men of Po∣pish Spirits to despise Government, and to tram∣ple upon Laws? What else did Pope Alexander III. when he trode upon the Neck of the Em∣peror Frederick Barbarossa, who was his Lord and Prince, abusing the Sacred Scripture also, and turning it into a by-word of reproach a∣gainst his Soveraign, saying, Thou shalt tread upon the Lion and the Adder, the young Lion and the Adder shalt thou trample under feet.

How did Pope Celestine III. despise Go∣vernment and Dominion, when he Crown∣ed the Emperor Henry VI. with his Feet, and with his Foot struck the Crown from his Head again? or Pope Adrian, that made the Emperor Henry IV. stand barefoot a long time at his Gate in cold Weather?

What is it but to despise Government, to depose Kings from their Thrones (if they cross the Popes Will) and to discharge their Subjects from their Duty and Allegiance? Is it not a point of Anti-Christian and High Contempt of Government, when a Pope shall expect, that the Emperor, his Lord and Prince should hold his Stirrop, and then chide him for not hold∣ing it at the right side? The Apostle goeth on, and having shewed the Root of this Contempt of Government, viz. Presumption and Self-will, he sheweth some Fruits of it also: They are not afraid to speak evil of Dignities: The words in the Original are very weighty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they tremble not to blaspheme Glories; they tremble not; whereby he imply∣eth,

that this is a Sin to be trembled at, viz. This Reproaching of Men, placed in Emi∣nent Dignity, and that Men shew themselves to be given over to a strange height of wicked∣ness, when they are not afraid to open their Mouths in reproachful Terms against such: Then it is called Blaspheming, because Princes are called Gods, and are in the place of God here on Earth, God having communicated unto them some part of his Authority and Command over their Brethren by his word, as by a Commission dated in the Court of Hea∣ven: And in that respect their Persons are in a manner Sacred, and it is a petty blasphemy to reproach them. The Apostle calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Glories, and so one translates it, gloria praecel∣lentes, Men eminent in Glory: And Beza, tho he translates it, Dignitates (as our English also) yet in his notes he doth Paraphraze thus; Au∣gusta Majestate preditos, men endued with emi∣nent majesty. This shews what great things may be attributed to Princes and Rulers with∣out flattery; so that we do not exceed the bounds which the word of God hath set.

Curse not the King, no not in thy secret thought, Eccl. 10. This is one strong argument that the Lord doth Reign throughout the Earth, who though he doth sometimes permit the corruptions of men to break out into disor∣der, yet he doth so far over-rule them, as to preserye some order in the Societies of men. We have cause to bless God, that though our Government hath suffered so many convulsi∣ons in our days, yet he hath not suffered it to be utterly confounded. If we look upon men we are apt to complain of many things, but if we look up to God, we have cause to thankful that things are no worse.

Observation VIII.

It is no new thing for men of loose prin∣ciples to cry down Magistracy and Ministry, as these men would down with both at once. Those men that would level us in Church and State, do not act without a Precedent. Korah and his company have shewed them the way. And I know not any thing doth cross

Satan more in his design than a good Magi∣stracy and a faithful Ministry; and therefore Satan labours, first to corrupt them, which if he cannot do, then to disparrage them, and alienate the People from them. What is Korah's Plea? First, the People are holy all and every one; and then they are the Con∣gregation of the Lord, &c. And then here is the inference First, then no need of Ma∣gistracy, they need not the Government of a man that have the Lord among them to govern them.

2. They are an holy People, they know how to govern themselves, they need not a Magistrate to keep them in order. But tho it be granted, that they are outwardly Holy, as being dedicated to God, and seperated from all Nations in the World; yet many of them were inwardly and really unholy, and generally they were a stiff-necked Peo∣ple, more fit to be governed rather than left without Government.

I suppose that our Enemies of Govern∣ment, will not use altogether Korah's Plea, they will not plead that all the People are Holy. But they go another way: The Su∣pream Power (say they) is originally in the People, and why would they suffer any one single Person to rule over them?

Resp. Should it be granted, that the power at the first was originally in the People, yet to invest the body of the People with the whole Power, what doth this savour of but Frenzy, Anarchy, and Madness, and would soon turn to the ruine of that People that should make the tryal of it, and run the ha∣zard of so woful an experiment. Many Hi∣stories inform us, how the multitude have al∣ways been desirous of change in Govern∣ment. Livy makes mention of the Citizens of Capua, that be∣ing * 1.3 gathered together in a muti∣nous manner, would needs depose the Se∣nate, and being weary of their Government, agreed to put them to death. But Pacupius

Calavius the head Magistrate, being willing to save them, when they had passed sentence up∣on one of them, to have him Executed, bad them first in his stead to chuse a good and righteous Senatour. At the first they were all silent, not knowing how to find a better: After, when some odd fellow of the crew, past all shame and reverence, seemed to no∣minate one to succeed; by and by they grew to loud words and great outcries; some said flat∣ly they kenw not the man, others laid heinous things to his charge, some said he was of a base beggarly condition; others objected hsi trade and way of living: Thus they grew more and more vehement upon the proposals of a second and third to their choice. Where∣upon they bethought themselves, and repent∣ted of what they had done already, consider∣ing how much they failed, and were to seek upon every new Election; and so at length they were content to keep their old Senators still. Just so it is with the many-headed mul∣titude, as changeable, unconstant, and va∣riable as the weather, never at any certainty,

discontented with the present Government, which if changed for another, they would like no better, weary of present things, af∣fecting change and alteration; either they serve basely, or rule proudly.

As for liberty, that is the mean between them both, they have neither the skill to de∣spise with reason, nor the grace to entertain in any proportionable measure, * 1.4 as one saith. But what say our Church Levellers, the peo∣ple are all holy, what need there be any one to teach them? they can teach themselves; the Church are all Saints, they all know the Lord, from the greatest to the least; what need is there then of any such thing as the ministerial Office, Heb. 8. 11. They have re∣ceived of God an Unction, or an anointing which teacheth them: and need not that any man should teach them, 1 John 2. 27.

Resp. By Unction and Anointing is meant the Spirit and his Graces, so called, because they are the Unction wherewith Christ and his Members are Anointed. Now to con∣clude from hence, that the Ministry and the Ordinances are not necessary, but only the immediate teachings of the Spirit, is a con∣clusion never intended by the Spirit of God. First, because this would be contrary to his own Institutions and Commands, and so make God to contradict himself: For God hath set up the Ministry, to teach, edify, and perfect Saints, he hath commanded them to Preach in season and out of season. God pro∣hibits us to despise Prophecying. He threa∣tens Damnation to such as shall neglect to hear the Gospel Preached. To what end hath God appointed and commanded these things, if his mind be, that we shall be im∣mediately taught of God by the Spirit.

2dly. St. John himself makes this evident to be his meaning, 1 John 5. 13. These things have I written unto you that believe on the Name of

God. If they had been all immediately in∣spired by the Spirit, it had been absurd for John to write unto them. But because the Spirit of God doth teach by the Word mediately, therefore he writeth to them. God's Courts are his School, his ordinance are his books, by which he teacheth Men: And they that will be taught of God, must come to his School, and wait upon his Ordinances. St. Paul shew∣eth, that the Ministry is to continue in the Church, till we all meet together in the Unity of Faith, and of the Knowledg of the Son of God, un∣to a perfect man, unto the measure of the Stature of the Fulness of Christ. The Ministry is to continue till we all meet in the Unity of Faith, in the Universal Meeting, when Christ shall appear in Glory, when we shall have an uniform Faith and Knowledg of Christ.

Observation IX.

That those that are the greatest Deceivers of the people, do often pretend most Zeal for the Peoples Liberty: So we see here in Ko∣rah and his Company, St. Peter saith, 2 Pet. 2. 3. of false Teachers, that through Covetousness by feigned Words they make Merchandize of those whom they seduce. Doth not the Scrip∣ture among divers kinds of Merchandize in the Ware-house of the Whore of Babylon, num∣ber the Souls of men? Rev. 18. 19. Hereticks for Gain by feigned Words do sell the Souls of Men to the Devil; by fair pretences they draw Men into damnable Heresies, &c. Pernitious Practises, and into the way of Destruction.

Observation X.

That it is usual with evil Men, to draw false Conclusions from true Premises. What was the ground Korah went upon: That all the Lord's People were Holy, every one of them. This is true according to Scripture, in a Sense, externally holy, as a people pro∣fessing the Lord to be their God. But what was the Conclusion they drew from hence, it was, that therefore Moses and Aaron took too much upon them, and that there was no need of Magistracy or Ministry. Take heed of sudden Entertaining any New Doctrine though it seem to be countenanced by some Scripture misapplyed.

Observation XI.

That true Zeal doth oppose great Sins with great Detestation. This mutiny tended to de∣stroy those two great Ordinances of the Magi∣stracy and Ministry, and to bring confusion into the Church and Commonwealth of Israel, and to provoke the Wrath of God against them: And therefore Moses, though the meek∣est Man upon Earth, yet he was far from cold∣ness and neutrality, in this respect he was full of Zeal, he falls upon his Face in Detestation of so foul a Rebellion, and was very wrath with them, verse 15. True Zeal is proportio∣ned to the Object. The greater the Sin is a∣gainst which it is set, the more it is stirred; it is fervent as the Cause requireth; it is governed by true prudence or discretion, and proceeds with caution. A true Christian useth Zeal as a skilful Rider doth his Horse, making use of the mettle of his Horse, suitable to the Use he hath of him. True Zeal mindeth the Cause, and according to the Importance of that, riseth or falleth as the Tide, which followeth the course of the Moon.

Observation XII.

That it is true Wisdom to undertake such a Cause, and so to manage it, that whatsoever opposition may arise, a man may confidently and safely appeal to the righteous God. So it was with Moses, he had undertaken an extra∣ordinary Work, and he had managed it in an extraordinary way; yet such was his carriage in it, that he approveth himself to God: And then if men did offend him, scorn and resist him; here was his comfort, that his witness was in Heaven; though Men did condemn him yet God did justify him. Carnal Wisdom thinks it best for men to engage in such a Cause, and so to carry themselves, that men may be plea∣sed with them; but it is cold comfort to a Pri∣soner at the bar, that some ignorant persons standing by shall acquit him, and the Judge on the Bench shall condemn him: A good cause and an evil Conscience are so unsuitably match'd, that some sleight occasion of discon∣tent is enough to divorce them.

Observation XIII.

That evil Men are apt falsely to object things against their Betters, which may truly be retorted upon themselves. These Men say to Moses and Aaron, Ye take too much upon you, which Moses restores unto them, v. 7. ye take too much upon you ye Sons of Levi, and justly accuseth them for medling with things too high for them, which the Lord had never called them to, 1 Reg. 18. 17, 18. Ahab saith unto Elijah, Art thou he that troublest Israel? The Prophet retorteth this up∣on him, because of his Abominations. The Pharisees charge Christs Disciples for transgres∣sing the Traditions of the Elders: To whom Christ answereth, why do ye also transgress the Commandments of God by your Traditions?

Observation XIV.

That evil Men pretending only to quarrel with men, do many times rise up against God. These Mutineers pretended to rise up against Moses and Aaron; but Moses tells them, that they are risen up against God, That they were gathered together against the Lord. What is A∣aron that ye murmur against him? When by the Providence of God, Men are placed in the Magistracy and Ministry, and ingaged in it, and act faithfully in their places: Those that band against them, do band against the God of Heaven, denying his Prerogative, whose Right it is to pull down one and set up another: Therefore when Men rise up against such, the Lord vindicates his own Authority, and exalts his own Name.

Observation XV.

That undervaluing of Gods Mercies makes Men unthankful for them, and discontented at their present Condition: Moses said unto Ko∣rah, seemeth it a small thing to you, that the God of Israel-hath separated you from the Congregation of Israel, to bring you near to himself, to do the Service of the Tabernacle of the Lord, and to stand before the Congregation, to minister unto them? And he hath brought thee near to himself, and all thy Brethren, the Sons of Levi with thee, and seek ye the Priest∣hood also? When great Mercies are undervalu∣ed by evil Men, God hath little Thanks, and Men have little Content.

Observation XVI.

That Evil and Unthankful Men are soon apt to forget those Miseries out of which the Lord hath delivered them. These men v. 13. call Egypt a Land, flowing with Milk and Honey: They speak not of the cruel Bondage they were kept in, that rigorous Servitude that made them weary of their Lives. Now they talk as if God and Moses had done nothing for them, but deprived them of many comforts they had there. How many men do soon forget those dangers, miseries and straits out of which God hath delivered them? Such forgetfulness is displeasing to God.

Observation XVII.

That those that undertake to maintain a bad Cause; who want Strength of Argument to maintain it, they will strengthen it with great words, they will talk confidently and peremp∣torily before the people, who are apt to be ta∣ken more with words than matter.

So here these Men talk confidently to Moses, who being called to come up to the place of Judicature, say, we will not come up: Wilt thou make thy self altogether a Prince over us? Wilt thou put out the eyes of these Men? Unless thou wilt say the people have lost their Eyes, they may see thou art guilty of wronging the Multitude. False Teachers are said to speak swelling Words, full of vanity, 2 Pet. 2. 19. Hereticks love to speak in a lofty strain, to amaze the ignorant: With what great swelling Words do the Popish Hereticks set forth the Pope's usurped Supremacy▪ and the glory of their Church? How do they

talk of Antiquity, Universality, perpetual Succession, Insalibility, glorious Miracles, such as Christ and his Apostles never wrought? How do their words swell in extolling their Popes Authori∣ty over Councils, making his words spoken in his Chair as Divine Oracles, as if they had issued out of the Throne of Christ? let us then put a great difference between great swelling words of Vanity, and solid and substantial truths.

Observation XVIII.

That Malice in accusing those that are inno∣cent, doth usually catch at shadows to enforce an accusation against the innocent. Moses, had brought the Children of Israel out of Egypt into the Wilderness, but with no intent to keep them there. Now Korah and his com∣pany charge Moses, for bringing them out of a land flowing with Milk and Honey, to kill them in the Wilderness. Now this was but a shadow, it was their own sin that detained them there, and kept them out of the land of Canaan. So Doeg to humour Saul, malici∣ously

accused Ahimelech the Priest of Conspi∣ring with David against the King, because he enquired of the Lord for him, gave him bread, and the Sword of Goliah. This should teach us not to be too hasty in entertaining false reports upon men of worth and eminency.

Observation XIX.

Here ye may observe Gods severity against the Rebels and Traitours, that rose up against Moses and Aaron, Enemies to Magistracy and Ministry: The ground clave asunder that was under them, and the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods: they and all that apper∣tained to them, went down alive into the pit, and the earth closed upon them, and they perished from among the Congregation. And all Israel that were round about them, fled at the cry of them; for they said lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered Incense.

God's punishments on Traitors are of three sorts, External, Internal Eternal.

1st- External, either when he doth it by ordinary means extraordinarily stirred up. The Servants of Amon conspired against him, and slew the King in his own house, and the peo∣ple of the land slew all them that had conspi∣red against King Amon 2 Reg. 21, 23, 24. Or by means which man cannot use, as Miriam was smitten with Leprosie for murmuring a∣gainst Moses, Numb. 12. 1. This punishment was memorable both for the suddenness and soreness of it; wherefore it is after-said, Re∣member what the Lord thy God did to Miriam in the way after that ye came forth out of Egypt, Deut. 24. 9. Absalom was hanged by the hair alive upon an Oak and smitten by Joab, and here I have shewn you how severely God dwelt with Ko∣rah and his company.

2dly, Internal, in Conscience, such as will not obey for Conscience sake, Rom. 13. 5, nor submit for the Lords sake, and deprived of a good Conscience, which is a continual feast.

3dly. Eternal punishment, sedition is one of the works of the Flesh, a sin that keeps a man out of Heaven without Repentance, Gal. 5. 19, 20. They that resist this ordinance of God, shall receive to themselves damnation, Rom. 13. 2.

As these men are odious to God, so like∣wise are they odious to men. No man will trust a Traitor. When Viriatus his Souldiers had slain him, thinking to please Scipio, and get a reward (in that Viriatus had stirred up Spain for fourteen years together against Rome) they had nothing but this answer for cold com∣fort, Nunquam placuisset Imperatorem a suis Mili∣tibus interfici, that it never pleased the Romans to have an Emperor killed by his Souldiers. Selymus the Grand Seignior, having hired his Phisitian to poison his father Bajazet, he af∣terward cut off his head, lest he would be hi∣red

to do the like against him. Philip of Ma∣cedon made use of Traytors to bring his matters to pass, but hated them extreamly afterward. When Lasthenes that had betrayed the City of Olynthum to him, complained that the Tray∣tors were called by the Macedonians, Proditores, he answered, the Macedonians are plain rude fellows, calling every thing by its proper name, calling a Spade a Spade. The Ro∣mans having taken Rhegium, about three hun∣dred Traytors were taken alive, who present∣ly after their coming to Rome, were by the Commanders of the war brought into the Market-places, where they were whipped, and in the end their heads were struck off, after the manner of their Country.

The Emperour Charles IV. in his war against Philip of Austria, corrupted three of his Cap∣tains with promise of great reward if they would betray Philip into his hands, by making him flee through false fear, they did it, and re∣ceived the promised reward.

The Emperour had provided for them a mighty Mass of Counterfeit Money, which he gave them: they returning, afterward com∣plained that they were deceived with Coun∣terfeit Coyn; the Emperour answered, Adul∣terinum aurum, pro adulterino opere, that counter∣seit Coyn was a worthy reward for counter∣feit Knaves, false Coyn for a false Work.

John Justian of Genoa having betrayed Con∣stantinople to Mahomet, upon condition, that he should make him King thereof under him, he made him King thereof, and Crowned him most Royally, but within three days af∣ter cut off his head.

Pausanias having received five hundred Ta∣lents of Gold of Xerxes to betray Sparta, Age∣silaus, his Father, when he fled into a Tem∣ple to save himself, caused the Gates of the Temple to be walled up, and so he died of hunger, whose body his Mother caused to be cast to the Dogs, and would not bury it.

All men hate Traitors, Plutarch saith, men are affected towards Traitors, whom they are driven of necessity to use, as men that use the poyson of a Viper, &c. they willingly use the poyson, but hate the poysonful Creature. So many that willingly make use of the Trea∣son, do hate the Traitor.

Observation XX.

That evil men make an ill use of beholding God's judgments upon others: instead of hum∣bling themselves under the hand of God, they are apt to fall foul upon others, verse 41. On the morrow all the Congregation of Israel murmured against Moses and against Aaron, saying, ye have killed people of the Lord. The judgment of God a∣gainst Korah and his Company was before then eyes, and yet on the morrow they of∣fended again, what they had seen God to do, they impute to Moses and Aaron. Themselves had been saved by the Prayers of Moses, yet

now thus they requite them. They repine more at the loss of a few than at the saving of them∣selves, and many thousands others. Mur∣muring in Scripture is called by the Name of Rebellion. After this murmuring of the people against Moses and Aaron in the next Chapter, v. 10. The Lord said unto Moses, bring Aaron's Rod again before the Testimony to be kept for a Token against the Rebels against God, to murmur is to have a heart rising against the Lord. A general Discontent and Murmuring in a Nation is usually the Forerunner of Rebel∣lion and Murmuring is the root of Rebel∣lion against God. Gregory saith, That Mur∣murers do enter into Judgment with God.

Consider the Evil of Murmuring.

First, It is a great piece of Folly to murmur at any of Gods Dispensations with us, and God at one time or other, will shew such Men their Folly. It is great Vanity to think we can redress any Evils by our own Wisdom, for who can make straight that which God hath made crooked, Eccl. 7. 13. Moreover by murmuring, ye de∣deprive

your selves of the comfort and sweet∣ness of all your Enjoyments. If it be a pleasant thing to be thankful, then on the contrary, it is an unpleasant thing to be murmuring. And let me add, if you let loose your Tongues to mur∣mur against Magistracy and Ministry, and any of Gods Instruments, God hath an Ear to hear all your Murmurings, Exod. 16. 6, 7. The Israe∣lites murmured against Moses and Aaron; but say they to the people. In the Morning ye shall see the Glory of the Lord, for that he heareth your mur∣murings against the Lord. And what are we, that ye murmur against us, verse 8. Ye murmur not so much against us, as against the Lord. There∣fore St. Paul gives us a Caveat, to take heed of murmuring, Neither murmur ye, as some of them al∣so murmured, and were destroyed of the destroyer. The Israelites no sooner brake out into this Sin after the death of Korah and his Confederates, but God sent the Plague among them, that de∣stroyed Fourteen thousand and seven hundred, beside them that dyed in the matter of Korah.

And now I wish that that Scripture, Psal. 29. last may be made good this day; That all that erred in spirit shall come to understanding, and they that murmured shall learn Doctrine. To mur∣mur at Gods Providences, is very prejudicial to us, Seneca tells us, that Caesar having pre∣pared a great Feast for his Nobles and Friends, the day fell out to be very wet, that nothing could be done to the honour of that meeting; Caesar being greatly displeased, willed all them that had bows, to shoot up their Arrows at Jupiter (then their chief God) in defiance of him for that rainy weather; which they did ac∣cordingly. But the Arrows fell short of Hea∣ven, and falling upon their own heads, ma∣ny of them were sorely wounded; so by our murmuring against our Rulers, or against any of Gods Providences, we hurt not him at all, but they will light on our own heads, and wound us dangerously. Let us all study peace, and live peaceably, and labour to make up those unhappy breaches that are among us.

Tacitus in the Life of Agricola his Father-in-Law, describing the Fashions, Chivilry and Resolutions of the Britains in that time observ∣eth this also, that they were then drawn into divers petty Factions, and the greatest advan∣tage that the Romans had against that our War∣like Nation, was, That they had no Common Council; They did not consult together, but each City fought against their Neighbours, (& ita dum singuli pugnant, (saith he,) universi vincun∣tur) whilst one by one fighteth, all are over∣come: And it is much to be feared, That the Romans are again ready to set foot into our Land; they expect to get ground by our home∣bred Factions and Divisions; so that the Pope hath now hopes of a great Harvest in England: And how can we think the Church of England can stand (saith one) when there be Sizers and Consizers, so many Cuters and Carvers of her Members? Moreover let us all be content with that Condition in the World, which God hath allotted us, keeping our selves within our due Bounds.

There's a notable Story for this in Plutarch, in the Life of Pyrrhus. One Cineas adviseth him to desist from the Wars with the Romans.

May it please your Majesty, saith he, it is re∣ported that the Romans are Good Men of War, and if it please the Gods we do overcome them what Benefit shall we have of that Victory? Pyrrhus answered him, we shall then soon con∣quer all Italy, with ease. Cineas replyed, it is probable it may be as your Highness speaketh, but when we have won Italy, will our Wars be then at an end? If the Gods were pleased, said Pyrrhus, That the Victory were atchieved then might we afterwards go into Africa and so to Carthage: But when we have gotten all into our hands, said Cineas, What shall we do then? Then Pyrrhus laughing said, we will then be quiet, and take our ease, and eat, drink and be merry every day. To whom Cineas return∣ed saying, and what hindreth us now from be∣ing merry together, and at quiet, sithe we en∣joy that presently without further cost, travel and trouble, which we should seek for abroad,

with so much danger and Bloodshedding. So how quietly and comfortably might men live together, could they be content with their present Condition, did not the corruption of their hearts swell them into Discontent, Pride and Faction; Making them to transgress the Bounds, wherein God hath placed them. Now the Lord of Peace give us Peace, all ways, by all means.

FINIS.

Notes

• * 1.1

  Epiphan lib. 2. Theodoret lib. 1. cap. 8. Sozom. lib. 2. cap. 18.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est ligare col∣ligare, & Metapho∣rice dicitur de ani∣morum colligatione, conjurare, facere li∣gam.
• * 1.3

  Livy, Decad. 3. lib. 3.
• * 1.4

  Sir Wat. Ralegh Hi∣story of the world.