THe Psalme is a Psalme of Asaphs. It may be entitled Asaphs rehearsal Sermon, or a Psalme to bring to remembrance Gods ancient mercies. The title of the 38, and the 70 Psalme. I will remember thy wonders of old, verse 11. old wonders of mercie. The Pro­phet (for so he was, as appears, 2 Chron. 29.30.) at the pen­ning of the Psalme, seems to have been in a sad condition: [Page 2]his spirit overwhelmed, verse 3. so as that he could neither sleep nor speak, verse 4. yet he endeavours to raise up his hope and heart in God, by calling to minde his ancient loving kindness to his people Israel, whom when they came out of Ae­gype, a rude, mixt and ungovern'd multitude, he was yet pleased graciously to take the guidance and government of, to carry them through the red Sea, Mare algosum, whose weeds hindered their passage. Specialiter fa­cta ant dicta generaliter sa­p [...]unt. Tertul. Heb 13.5. through all difficulties and perplexities in the Wilderness, to the promised land, by the service of Moses and Aaron; this the holy man of God recounts here, to his own particular comfort and encourage­ment as a singular mercy, not to be forgotten, with which he closes his Song, and concludes the Psalme, Thou leddest, &c.

In the words we have,

1 A singular and special mercy celebrated, The govern­ment of Israel in the Wilderness, expressed in this word, Led­dest.

2 The principal Authour of this mercy, God himself; Thou leddest.

3 The Instruments imploy'd by God, in and for the be­stowing this mercy, Moses and Aaron: By the hand of Moses and Aaron.

4 The subjects of this Government, or persons partaking of this mercy, Gods own people: Thy people.

5 The manner or temper of this Government: like a flock. Thou leddest, &c.

To begin with the first particular, the mercy here celebra­ted; The Government of Israel in the Wilderness, expressed in this word, leddest.

A mercy indeed most fit to be thankfully celebrated and remembred. For Government is the mercy of all outward mercies. Exod. 39 29. Ordo est anima mundi. The bond that bindes, as the High Priests girdle, his other garments, all other blessings to us. The very life and soule of the World, without which it would presently return to its old Chaos of confusion, and become a carcase of corruption, rotting into its first simple elements. In a word, [Page 3]the very breath of our nostrils, without which we can no more live then without the common air we breath in; an expression borrowed from no Court-flatterer, but from the Prophet Jeremy, and applied by him to none of the best Go­vernours, King Zedekiah, Lam. 4.20. The breath of our nostrils, the anointed of the Lord, was taken in their pits, of whom we said, Ʋnder his shadow we shall live amongst the heathen.

But I need not sail to Ophir for Gold, to guild this subject, [...], placidè deducere, ut pa­stor gregem. Pagninus. there's enough, a mine in the Text, in this one word ledaest. For it's a Pastoral leading, or the leading of a Shepherd his sheep, so much the word here used implies, and the latter words cleer it; for thou leddest like a flock, and so consequently, as a Shepherd.

Now in the Shepherds leading of his flock, there are three things that will sufficiently set forth, and commend unto us the excellency of the blessing of Government.

• 1 Direction.
• 2 Provision.
• 3 Protection.

1 In the Shepherds leading there is direction, to which purpose, as our Saviour (the chief Shepherd of our souls) observes according to the custome of those Eastern Coun­tries, he goes before them, he leads them forth, John 10.4. and he brings them in, he has his whistle or voice to call, and if that will not do, his Dog to fetch in wanderers and straglers.

Government a singular mercy in respect of direction, in regard it guides and directs men what to do, how to carry themselves in the several windings and turnings of their lives. And this it does by wholesome and good Laws, which are communis ratio, common reason, or reason of State, Na­tional wisdome and understanding, civil directories pointing the unexperienc'd Traveller, like the Mercurial Statues of old, into the right path, or path of right: Deut. 4.6. Sheep are anima­lia erratica, apt to erre and go astray. It's no way good or safe for them to be left to the self-destructive liberty of their own straglings. Praemio & paenâ. They must be infolded betwixt rewards and [Page 4]punishments of wise laws, and sometimes upon trespass im­pounded. Psal. 119. last. And men have their errours too; I have gone a­stray like a sheep that's lost, says the Kingly Prophet. The far greater part of men are born, not to rule, but to obey; to be led and directed by others, seeing they have not a sufficiency of reason and understanding, much less of grace and hone­sty, to carry themselves inoffensively toward God and man. The people of Israel, Gods own people, never strayed farther from all Piety and Justice, then when every man was left to his own government and self-direction; doing what was good in his own eyes. As we may see in the story of the Levite and his Concubine (and such times usually make bold with the Levite) recorded in the last Chapter of Judges, and the last Verse.

Government a singular mercy in respect of direction, that's the first.

2 In the Shepherds leading his sheep, as there's direction, so provision; Praeit ut prosit. he goes before them, but it's to feed them; he leads them, but its to green pastures, and cleer still waters, Psal. 23.2.

Government a singular mercy in respect of provision, in re­gard it provides for all, takes care of all, even of the poore, of infants and out-casts, that else would perish: it regulates trade, it forbids Monopolies, ingrossures, depopulating in­closures, [...], as Aristotle wrote to Alexander. Psal. 50 1. Divúm Pater. that so all may live in imployment.

Governours and Magistrates, the powers mentioned, Rom. 13.1. as they are ordained of God: so it's in bonum, for good, to be not flagella ira Dei, the plagues and scourges, but ra­ther provisores, to provide for the people committed to their care. To be like God whom they represent, optimi as well as ma­ximi, best as well as greatest; and first best, and then greatest. The hunger-starv'd Aegyptians run to Pharach, and he sends them to Joseph, and what would they have done, if they had not had a Joseph to provide for them? 2 Kings 6 26. The woman in the siege of Samaria, cryed out to the King, Help, my Lord, ô King. Hence the Heathen placed the Images of their Magistrates [Page 5]by their spring-heads, which refresh all comers, Caussinus. H [...]ero. Gen. 20. Haurite ex me tanquam ex Nilo vestro, Vespasian to the Egyptians in Sueton. Patres Conscri­pti. 1 Tim. 5.8. the poor­est and meanest. The King of Gerar is styl'd Abimelech, that is, My father the King, and the Roman Senators were usually styl'd Fathers. Now it belongs to Fathers, as to guide and go­vern, so to provide for their family. Government, as it's a di­rection of all, so it's intended by God as a provision for all; and therefore in it's own nature, a singular blessing to all.

3 In the Shepherds leading, as there's direction and provi­sion, so protection: as he guides and feeds, so he defends his flock. To this purpose he has his staff, and chiefly his Dog, not to worry weak sheep, but abigere lupos, to drive away the Wolves and beasts of prey from the fold. Otherwise he's a hireling, one that cares not for the sheep, but the wooll. Tondere, non tueri.

Government a singular mercy: for as it directs men where they are apt to erre, provides for such as are most exposed to want; so it protects all in what they enjoy. Pluck up the hedge of Government, and all things are common.

No man has any thing which another may not say is his, if so be he have the longer sword: Magistrates are therefore styled the shields of the earth, Psal. 47.9. The shield is a wea­pon of defence, not offence: it keeps off blows, it interposes it self twixt harm and the body. Codrus in Just. The Fabii and Decii in Florus. 2 Tim. 3.1, 2. All stories divine and hu­mane are full of the names of such as have sacrificed them­selves to certain death for the safety of the Common-wealth. But, alas! we are fallen into the very dregs of time, men are lovers of themselves, and that's a signe of perillous times, yea, a cause.

The King of Tyre is called an anointed covering Cherub, from the tender protection he gave his people, quasisub alis, Ezck. 28.18. as it were under his wing: Magistrates, when worthy of their place and calling, are Angeli Custodes, Guardian Angels of the places they presule over, like the Cherubims that covered the Arke, the Law, and the Testimony from prophane irreverence, Exod. 37.9. or like those Cherubims in Paradise, that with the flaming sword of Justice defend the lives and possessions of their [Page 6]people in peace and security. And is not this, my beloved, a singular mercy? have ye so soon forgot lawless and plunde­ring times? Feare, lest a worse thing happen unto you. Doubtless, to be deprived of the benefit of good Laws, and the protection of Government, is nothing else then with Ne­buchadnezar to be driven to live amongst beasts, of if amongst men, under the curse and trembling of Cain, that, omnis homo lictor, every one that meets us will slay us; Government then a singular mercy in respect of protection.

Let there be none amongst us then that may deserve the brand of Saint Peter, 2 Pet. 2.10. Jude 8. and Saint Jude, set on some in their days, (so ancient is the mistake of true Christian liber­ty) They despise dominion, and speak evil of dignitie: presum­ptuous and self-will'd persons. Legibus servire libertas. Cicero. Aquinas. Yenophon. Cyrus. We should be most ungrate­ful to God and men for so excellent a blessing, if we should look upon all Government as tyranny and slavery, on just Laws as bolts and shackles. It's true liberty to obey good Lawes. For good Lawes are nothing but recta ratio, right reason, and he's a beast or a bedlam, that will not be rul'd by reason. The Persians taught their children the knowledge of Laws assoon as of Letters.

And the Cretians and Agathyrsi were so in love with their Laws, Concentu quo­dam Musico. Aelian. Var. hist. Deut. 32. that they taught them their children in Songs with Musick. An imitation possibly of Gods own prescription, who taught his people the sum of his Laws in a Song. Saint Paul gives order that Prayers, and not onely Prayers, but Thanksgivings also should be offered up to God for all in au­thority, 1 Tim. 2.1. that under them we may live a peaceable life; if that we may, surely much rather when we do, or may if we please.

And great reason thanks should be offered up to God in this behalf, in regard Deus nobis haec otia fecit; God is the principal authour of this mercy, whosoever be the instru­ments, Thou leddest, though by the hand of Moses and Aaron. God was the Shepherd of Israel, Psal. 80.1. that led Joseph like a flock, even he that sits between the Cherubims. Thou leddest, sayes Isaiah, [Page 7]thy people with thy glorious arm by the right hand of Moses The hand was Moses, Esay 63.11. ô but the glorious arm wrapt in the cloud was Gods: Thou leddest.

God is indeed the great State-holder, the upholder of Go­vernment in the World. Psal. 47.9. The Cap of Maintenance fits one­ly his head, Cujus nutu geruntur omnia. The shields of the earth are the Lords, they beare his arms, image, and inscripti­on; he holds them up, and over the world. Dan. 4.3 Omne regnum sub gravtori. In ipsos reges Imperium est Jovis.

The Kingdome is the Lords, and he is the chief Governour among the Nations, Psal. 22.28. and this Kingdome rules over all, Psal. 103.19. even in and over the Kingdomes of me [...], dispo­sing of Crowns, and Scepters, as he pleases, leading his people by them that are their Leaders, though not by mira­culous or immediate, yet by special and over-ruling provi­dence.

This is old doctrine, and therefore I like it the better, Christianus nul­lius hostis, ne dum Imperato­ris quem scit à Deo suo consti­tui. Colimus ergo Imperatorem ut hominem à Deo secundum, & quicquid est, à Deo consecu­tum. Tertul. ad Scap. Indè Imperator unde & homo, indè potestas il­la unde & spiri­tus. Apolog. Cujus jussu ani­mae nascuntur, & reges confli­tuuntur, &c. Iren. lib 5. ad finem. as old as Tertullian. A Christian, say [...] he, is no mans enemy, much less the Emperours, whom [...]e knows to be appointed by his God. Go therefore, reverence the Emperour, as a man next to God, and as one that has obteined whatever he has gotten from God. And elswhere, Thence comes the Empe­rour, whence comes his power, whence comes his spirit; which he learned from Irenaeus, before him, He whose pow­erful Word creates souls, the same creates Princes and Poten­tates, his Word, whose saying is making, who has said of these men, Ye are gods. Psal. 82.6.

That popular saying then, that all power is from the peo­ple, must be wisely and warily understood, else it will be found both dangerous and irreligious. For though it's true, government of men over men is usually cōmitted for executi­on to men, by the free consent and choice of men; yet we must still firmly hold, unless we deny providence, that it's primarily, principally, and originally from God, from whom, though in part by the good wils of men, descends every good and per­fect gift, Jam. 1.17.

And seeing the power or dominion of men over beasts [Page 8]and creeping things is on all hands acknowledg'd so divine, as that it's made a special part of Gods image, or likeness in man, certainly the power and dominion of men over their fellow-creatures men, must need be much more divine, [...], Jupiter quasi juvans pater. the very image that fell from Jupiter, mention'd, Acts 19.35. Yea, the image of the living God, the true help­ing Father of the World, falne on men, causing them to shine like Moses with the glorious beams of his own power communicated to them. In a word, to close this particular, Government of men is nothing for the substance, but a power over m [...]ns estates and lives. But this power must necessarily come primarily and originally from God; for who shall ex­empt the Magistrate, taking away any mans life and estate, from those general, and by men uncontrolable Laws, Thou shalt not kill, Thou shalt not steal, but a divine dispensation, and a law equal in authority to the former?

A willing agreement and submission of men is not a­lone sufficient. For though I be willing to be kill'd, desire, yea command another man to kill me, yet he may not take away my life. Neither does the heinousness or notori­ousness of mens crimes authorize men to punish; for if one were going to suffer for killing his own father, a private man cannot without murther put him to death. But there is a di­vine Law impowring some men to these great actions, record­ed, Gen. 9.6. He that sheds mans bloud, by man shall his bloud be shed. God has resolved and enacted that in case of murther one man shall have power by vertue of this grant and grand Charter to take away, Gen 9.6. Magna Charta Magistratûs. even the life of his fellow-creature, and that lawfully. Neither are we to conceive that God will himself punish every murderer, as Socinus would evade; for it's cleerly express'd, By man shall his bloud be shed. God has authorized and deputed men to be his Ministers and Ad­ministrators o [...] judgement on men. The Magistrate or power is Gods Minister impowered, and ordained by him to execute wrath, i e. severe punishment, even to death, on evil doers.

For he bears not the sword in vain; and the sword we know is the instrument of death. Jehoshaphat in his charg to his Judges, 2 Chron. 19.6. tels them they judg'd not for men, i.e. primarily or onely, but for and in the room of the Lord, as his Deputies and Vice-gerents, ministers and instruments; so that what they do according to his powers and instructions, he does by them: Thou leddest, though by the hand of Moses and Aaron.

Let the fear of God then fall upon all your hearts this day. Every thing that's divine, springs from God, bears his Name and appointment, is sacred and reverend. Power of some men over others naturally their equals, is from God his order and institution. They could have no pow­er over us, our lives, and estates, were it not given and granted them, not onely from beneath, by the will of men, but chiefly from above, by the will of God, as our Saviour acknowledges concerning even Pilates ju­risdiction over him, which was usurped, or at least im­pos'd without the free consent of the people, as all Histories manifest. The powers that be, are ordained of God, John 19.11. [...]. and no power but is so, Rom. 13.1. The God of gods has said, They are gods, and we must reverence him and his power in them.

What then? our Saviour said concerning John Baptist, What went ye out to see? a man clothed in soft raiment? &c. Matth, 11.9. We may apply to the present occasion: What come ye out for to see? men clothed in Scarlet, meer men? yea, I say unto you, These are more then men; for God hath said of these men, that they are Gods, and all children of the most High. So that, I hope, I may use in a better sense the words of those of Lystra: The gods, Acts 14 11. or rather God is come down to us in the like­nesse of men.

Truly, my Lords, the solemn sound of the Trumpet (a good Memoranaum of the grand Assize, whereat Judges them­selves must be judg'd) your scarlet dip't in the blood of Ma­lefactors, Vox capitis in ore membri. your erected seat of Justice and solemne attend­ance, are apt to breed awe in the hearts of men. But, alas! [Page 10]this is but the outside, the ceremonie, and trappings of ho­nour, ad populum phaleras. The sacred majesty of God, whose person ye represent, whose Judgement ye pronounce, on evill doers, (for the Judgement is not yours, but the Lords, Deut. 1.17.) This is that which makes ye truly honourable to all religious and judicious mindes. Divinity is the main­teiner of your civill Honour, and Religion beares up the Tri­bunall in reverence, whilest men are taught to discern God, as having the chief hand and stroke in Government, by whom Kings reigne, Princes decree Justice, yea, all the Nobles and Judges of the earth. Prov. 5.16. Whilest men see and acknowledge God ruling by Rulers, and leading by them that are Leaders. Thou leddest by the hand of Moses and Aaron.

3 But lest any should be so wrapt up into the considerati­on of Gods Sovereignty and providential rule of the World, as to despise Moses and Aaron, the Instruments he employs; we must give them a just and due consideration, and so the third particular, the Instruments imployed by God in and for the handing down this heaven-borne blessing, By the hand, or Ministeriall service, of Moses and Aaron.

It was the declaration of Corah, and his Complices (and I am sorry to hear some men use even the very same words; the dumbe earth opened her mouth against, and I thought had sufficiently confuted and buried, unlesse we could expect stones should speak) Are not all Gods people holy? his Cler­gy, lot, and inheritance? what need of Aaron the Priest? And is not the Lord amongst us? does not he guide and go­vern the World? does he need any Vicars or Vicegerents? what need of Moses the Magistrate?

But sober Christians, and such as will, may easily under­stand, that God, as at first he made all things of nothing a­lone by himself: so he could, if he so pleased, preserve and cōtinue in being al things he has made alone by himself, with­out the subsidiary and assistance of one creature to ano­ther. And he could, as preserve all creatures alone by him­self, so instruct and teach, rule and govern all men by his own [Page 11]power and Spirit, without the Ministery or service either of Moses or Aaron, Magistrate or Minister; yet we know not­withstanding Gods almightinesse, he has appointed secon­dary causes, meanes, and instruments in order to preserva­tion; and it's no trusting, but tempting of God to expect pre­servation from him, unlesse we use the meanes appointed by him under his blessing thereunto. Now as for preservation, so for instruction & correction of evil doers God has appointed secondary meanes and instruments; to wit, Magistrates and Ministers. And it's no less presumptuous tempting of God to expect immediate revelations in order to instruction, or miraculous executions of judgement from heaven on evil do­ers in order to correction: no, we must humbly use the means God has setled and ordeined thereunto.

Not as if he could not do these things alone by himself, but in regard his wisdome has so determined, partly to put the honour of employment on his creatures he has fitted thereunto; partly to try our obedience to him by obeying them. For it's a truth appears every day more and more, that such persons as contemn the Ministers of God (and Magistrates are Ministers too, Rom 13.4. He is the Minister of God to execute wrath) will thereby be imboldened to contemn God himself; and that they that despise the Ordinances and appointments of God, as to the Church, will hardly o­bey men's, as to the State, for Gods sake. Power and Autho­rity is, as hath been cleared, primarily and originally in God, but he keeps it not in his own hands, but delegates and de­putes men over men in his room and stead; to whose care and guidance he commits his people, making use of their ser­vice and Ministery; Thou leddest thy people by the hand of Mo­ses, &c.

And here we have two things considerable. 1 The order. Then the union.

1 The order. First Moses: then Aaron. Moses, who is he? the supream Magistrate; the priority and precedencie is his. Papists are for the Supremacie of Aaron; Protestants are for [Page 12]the supremacie of Moses. And surely herein we observe Gods own order. In the prophecie of Haggai, Zerubbabel the Governour or Prince of the Captivity is five severall times constantly set before Joshua the son of Josedec the High Priest. 2 Kings 2 25. Solomon put Abiathar from his place. S. Peter exhorts all Christians without exemption to submit to the King, [...], as to him that hath apicem authoritatis, 2 Pet. 2.13. Tanquam prae­cellenti. the super­eminency over all persons whatsoever. Surely Saint Peter better knew Christs order then his pretended successor. Ter­tullian acknowledges the Pagan persecuting Emperour the next man to God, greater then all, whilest lesse then God onely. Neither is any ignorant that have look'd into Eccle­siasticall History, how this supremacy of power, even in mat­ters of Religion was inlarged and exercised by the succeed­ing Emperours, when they became Christians. Non eripit ter­restria, Colimus Impe­ratorem ut ho­minem à Deo secundum. Ter­tul. ad Scap. Omnibus major dum solo Deo minor. Apolo­get. Euseb. vitâ Constant. Socrates, &c. qui regna dat coelestia. And what was the right of Emperours then, holds proportionably true of all supream Powers now under their severall kindes and formes of Ad­ministration.

Protestant-Ministers were the revivers and chief maintain­ers of this ancient truth against Popish claimes, with their inke and blood, for which the Magistrate owes them a kind­nesse, who notwithstanding they differ among themselves, as to the particular forme of Church-discipline, (do not Law­yers and Physicians differ in opinion?) yet they all agree in an acknowledgement of subjection to the supream Magistrate. For Episcopall men, their Judgement is known. Presbyterians acknowledge themselves accountable to the Magistrate in theri Ministeriall Functions. Papers in the Isle of Wight, the last Consi­derat. and caur. of the Londo­ners, upon A­pologet. Narrat. And Congregationall men say they give more to the Magistrates power in matters of Reli­gion then the former; so that though there be an avowed distinction, as to the right of Administration, (for we read not that Moses medled with the administration of holy things after the consecration of Aaron, and we know how dear it cost Saul his sacrificing, and Ʋzziah his incense burn­ing) yet seeing there is a profess'd subjection to the Magi­strates [Page 13]superinspection, regulation, and censure, there may well come in the second particular, the Union, By the hand of Moses and Aaron.

Not by the hand of Moses alone, nor by the hand of Aaron alone, but by the hand of Moses and Aaron; both are instrumental in order to this mercie both are employed by God, both useful and necessary; for without Moses they would not have been a people, a flock, but as sheep scattered on the mountains of prey, having no Shepherd; and without Aaron they would not have been Gods people. As men, we need Moses; as Christian men, we need Aaron. And better to be no men, [...]. Diod. Sic. apud Just. Martyr. in Pa­raen. Exod. 4.14, 15. then not to be reli­gious men; and to be no people, then not to be Gods. When Israel Gods people here were to be led out of Egypt, Moses (whom the very Heathen commend, as a prudent and gallant man) would not undertake this service alone, wherefore for the facilitating the work, God tels him, Aaron the Levite his brother was comming to meet him, and would be glad in his heart to see him. They meet, and kiss each other, and both are commissioned by God to bring Israel out of Egypt; Thou leddest thy people by the hand of Moses and Aaron.

And it's here by the hand: [...] in manu, in, or by the hand; in the singular, not hands, to intimate the unity and consistencie of these two persons and their functions (distinct, though not opposite) together. Moses and Aaron may be severall fingers, and his may be the longest, and yet they may well make up still one hand of Government: Matth. 17.3. by the hand of Moses and Aaron. There is no inconsistency 'twixt Moses and Aa­ron, Magistracie and Ministerie. There's no jarring in the Mount 'twixt Moses the supreme Law-giver, and Elijah the King-reproving Prophet. Exod. 7.12. Revel. 11.8. Moses his rod though it may de­voure the rods of the Egyptian Sorcerers of Rome, (which is spiritually Egypt) that draw people to the obedience of ano­ther supream Head, yet not Aarons rod. Numb. 17. 1 Cor. 4.21. And Aaron had a rod laid by the pot of Manna: So had S. Paul; Shall I come un­to you with the rod? The rod of information and correction are [Page 14]not inconsistent, but subservient each to other: Lightning should go before Thunder: informe, convince, then think of punishing men.

Moses and Aaron we know were brethren, and brethren naturally love one another, and are helpfull each to other. When Israel was intangled in the warre with Amaleck in the Wilderness, Exod. 17.12. Moses's hands grew weary and heavy, Aaron then held them up. Had not Aaron helped Moses, Moses had not held out, nor Israel prevailed against their enemies.

They were led, but still by the hand of Moses and Aaron:

Whether is it any hinderance to this so desirable and use­ful harmony, that Aaron pleads a divine right for his office, as Moses for his: is it any wonder that brethren lay claim to the same Father? Moses and Aaron are Brethren. But to shew the weakness of this exception. Are not all Magistrates by divine right as well as the Supream? Does not the Apostle say, There's no power but of God; Rom. 13.1. Beza in locum. and, Let every soul be subject to the higher powers? The Apostle sayes not, as Beza observes, Let every soul be subject to the highest power, but to the higher powers. And inferiour Magistrates are higher powers, in re­spect of the people, as well as the Supream. Will they there­fore undermine the Supream? or must the Supream Magi­strate, to shew his Supremacy over all, perform all Offices in his own person? Have not Masters a cleer divine right to rule their servants? Parents to rule their children? are they therefore inconsistent with the Supremacy of the civil Magistrate? May they not with subordination and declared subjection, mould up into one civil Politie, Society and Government?

I have stuck a little in this, in regard there are evil, envious men who go up and down sowing the tares of division in the Nation betwixt Brethren, even these two, Moses and Aaron. As if they were Cadmei fratres, brethren that cannot stand together, but must destroy one another; surely there is no such antipathy, as these men (fearing their own shadow) ima­gine 'twixt Magistracie and Ministery. If so, surely it would have appeared long ago in the government of Gods people, [Page 15]but there's no such complaint; yea, contrarily we have in this very text a thankful acknowledgement of Gods singular mercy in and by the government of both, subscrib'd in the behalf of himself and all God's people, by the undoubted Prophet Asaph: Thou leddest (amongst other special mercies) thy people by the hand of Moses and Aaron.

And this leads me to the fourth particular, the subjects of this divine Government, Gods own people, Thy people.

The people whom he chose out of all the Nations of the earth to be his peculiar people, a people to whom he was not onely a God, but a King; for their Government was a Theo­cracy, as Philo calls it.

The Lord was their Law-giver, the Lord was their King; as they acknowledge, Esay 33.22. A people to whom he not only gave most excellent Laws without them, to guide them, (for their Laws were all divine, of Gods own framing) but also his holy Spirit within, to rule and govern them, yea, who enjoyed extraordinary manifestations of the Spirit, in Dreams, Visions, and Revelations, Ʋrim and Thummim; Gods miraculous presence, going before them, and leading them by the Cloud by day, and the Pillar of fire by night; & yet notwith­standing all this, God would not leave, even this people, to their own private spirit, and self-government, but committed them to the guidance and publick direction of Moses and Aaron, men subject to the same passions, weaknesses and miscar­tiages with themselves. Thou leddest thy people by the hand of Moses and Aaron.

By what hath been said (honoured and beloved) ye may easily discern the self-conceit, or at least deceit of those, who because they are, as they say, Gods people, have his grace and Spirit within to teach and govern them, despise all outward instruction or government as below them, bitterly scorn and revile the Ministery both of Moses and Aaron. For Moses the Law-giver, they have the Law written in their hearts. They need none of your outward dead, killing letter. They have the Spirit: and no question, the Spirit of God is as able [Page 16]to make a man on a sudden without study or meditation an accomplisht Lawyer, Physician, Husbandman, &c. (as a Mi­nister) and makes in that manner in these dayes as many of one sort as another. But for Aaron, they are all Priests, and why not Kings too, as well as John of Leiden? all Prophets taught of God, and shall they be put to charges to be taught of men?

But such Anabaptistical fancies as these are sufficiently dis­cover'd by the light of this Text, to honest mindes, that seek nothing but truth, and the saving their souls, not their tithes. For we see here plainly that God setled this way of govern­ing by Moses and Aaron, ruling and teaching Elders, over his own people; it's cleerly divine: and dare any man think God setled a Government over his people, tyrannical, oppres­sive, or prejudicial to their temporal or spiritual concern­ments? yea, though in those dayes, the Canon or Rule of divine Writ not being fully compleated?

The true spirit of prophecie, not that boorish, apish sprite, that scares Ranters and Quakers out of all sense and reason, was more generally bestowed then now it is, or need to be; yet God would still have a publick, outward, standing Ma­gistracie and Ministery, to rule and direct his people; and he that presumptuously and contemptuously opposed their di­rections, Deut. 17.12. was to die the death: so far was God from leaving every one to his own humour, and self-government, even of his own people, who were a Kingdom of Priests, holy, and deare unto God, as well as any now under the Gospel.

But says the Socinianiz'd Anabaptist, There's great diffe­rence 'twixt the Jews and us: Gradu, non sub­stantia. Iten. Euseb. was the Jews, [...]. Lib. 1. § 5. we are Christians. You must not urge legal adminstrations and institutions in Gospel­times. I answer, The Jews were Christians as well as we, were they not believers, saved by faith? Heb. 11. Was not A­braham one, who was the father of the faithful? The Jewish and Christian Church differ not in substance, but in degree of perfection onely; in time and growth, not in nature.

Can they prove Magistracie, Ministery, or Tithes either [Page 17]Ceremonials, things that have in them any thing peculiar typical, proper to the Jews as such, no way allowable under the Gospel? if not, their exception is vain and frivolous.

But who were they to whom Saint Paul writes, Rom. 13.1. to be sub­ject to the higher powers? Were they not Christians? Does he not enjoyn Titus to put Christians in minde, Tit [...]s 3.1. to be subject to principalities and powers, to obey Magistrates? This is New Testament-doctrine, and is not that a Christians? 1 Thess. 5.12. We be­seech you, Brethren, to know them that labour amongst you, and are over you in the Lord, (surely without self-exaltation, and love of pre-eminency) and to esteem them very highly for their work sake. What work? for admonishing you. Isaiah 29.21. But men of this spirit most scornfully mis-esteem them, hating them whose special ofice it is to reprove in the gate. And no question, they that hate Ministers for admonishing them of their sinnes and er­rours, do, however they hide it, hate Magistrates much more in their hearts, for punishing their persons. But if such principles of levelling Anabaptisme prevail, it's no great matter whether men be Magistrates or Ministers; they'l make a perfect parity: which if it be the Gospel-Refor­mation, it's just it should be a thorow one. But I shall close up this with the serious and seasonable admonition of Saint Peter: Wherefore, Beloved, seeing ye know these things before, 2 Pe [...]. 3.17. (what they tend to) take heed, lest ye be carried away, (as with a land-flood) with the errour [...], of the lawless ones, or, as we read it, wicked ones. And they may well stand to­gether, for lawlesse persons are wicked persons, either they must be so or the lawes. Such they have formerly prov'd; wit­nesse the Circumcelliones, or rigid Donatists of old, and the Anabaptists in Germany of late.

But lest any should surmise, as the world is full of jealou­sie and mistake, that I have spoken all this while covertly for ryranny, oppression, or persecution of quiet and harmlesse persons; for insolent domination over Gods people, either by Moses or Aaron, Magistrate or Minister; let me request your patience to the last particular. The temper or manner [Page 18]of this Government, which I have hitherto vindicated and commended, expressed in this Metaphor, like a flock. There's two things it, Lenity, Unity. I am for both.

1 Lenity, like a flock; not like an herd of Swine, or drove of Oxen, that are driven by violence and rigour; but like a flock of sheep, that must be gently and tenderly led. The Ro­manes sometimes took their Generals from the Plough, Duci volunt, n [...]n cogi. which rips up the bowels of our common mother, the earth; but God, when he chose a man after his own heart to govern his people, Flotu lib. 1. David, from following the Ewes great with young, (a condition requiring all tendernesse) he took him that he might feed Jacob his people, Psal. 78.72. and Israel his Inheritance, He brought him up a tender Shepherd over sheep, that so he might make him ( [...], as Homer calls his Prince) a fit Shepheard of men Moses was a man of the same occupation, a Shepherd, and of the same temper and disposition too; Numb. 12.3. the meekest man upon the face of the earth, as soft as the wool on his Sheeps backs; his gentle hand it is by which God led Israel; no Pha­eton's or Furius's: Thou leddest thy people by the hand of Moses.

2 It notes as a leading with lenity, so in unity, [...], sicut pecudem, like one sheep in respect of unity; like a flock, in respect of society and communion. Our Saviour often com­pares his Desciples to sheep; it's his usuall Hieroglyphick, Joh. 10. Matth. 25. Sometimes to a flock, Luke 12.32. Fear not, little flook. Heb. 10.25. Sheep are animalia aggregativa. Love the flock, [...] to synagoguize, to assemble together. Beasts of prey, as lions and beares are solivaga, love to wander alone. It's true, sheep are apt to go astray; and therefore Shep­herds are necessary, but it's never more then when they leave the Shepherd and the sheep-fold. I have gone astray like a sheep that's lost, Psal. 119. ult. We read in the Gospel of a sheep lost, seldome or never of a flock lost. There's great security, as well as comfort, in the communion of found and honest Christians. The communion of Saints is indeed an article of our faith, but we have disputed it almost to no­thing. I care not to graspe shadowes. But certainly, God [Page 19]delights not in subtle, nice, and unnecessary separations and divisions. It pleases him little to see his people scatter'd up and down in holes and hedge-bottoms. He loves to see them tanquam gregem, like a flock. Thou leddest thy people like a flock.

And ô that Gods people would be like Gods people here, like a flock. And to that end that they would without peevish­nesse or prejudice be led, Ezek. 13.7. Matth. 26.31. as God in all ages has led his peo­ple by Moses and Aaron, Magistrates and Ministers; for seeing there is no infallible spirit to direct us in our dayes, unlesse in the Popes chair, or the Anabaptists stool, it's the su­rest and best way of government. God has now left us to follow, at least to submit to the judgements of such men as God in the way of providence, has (according to the judge­ment of men able to discern) endowed with gifts suitable to places of publick instruction or direction. For self-conceited fancy and pretended revelation, or authorization by the Spi­rit onely, is the mother of all confusion and delusion.

And ô that Magistrates whom God has designed to rule, would lead his people like a flock, in unity with lenity. So as to be neither Jehu's, driving too furiously, lest they over-drive the sheep; nor yet Gallio's, ruling too negligently, betraying their own authority, together with the peoples security.

That Ministers would study Unity, the end of their Office, Ephes. 4.16. Ephes. 4.16. that the whole body of the Church being com­pacted, not distracted into factions and fractions, (which we know hinder thriving by dislocation) may grow to the increase of it self in love.

And that people would know them that are over them as Pa­stors and Shepherds in the Lord, hearken to them, Heb. 13.7, 17. 1 Pet. 5.4. following their faith, and sound Doctrine, seeing they must render an account of their soules to the chief Shepherdat the last day, that they may do it with joy, not grief of heart, which will not be profitable for them.

My Lords, ye are this day to drive the chariot of the Sun of righteousnesse, betwixt these two Tropicall points, Lenity, Ʋnity; ye are to sing Davids song in the me [...]n, of mercy [Page 20]and judgement will I sing. Psal. 101.1. Let mercy have the precedency, go before; but let judgement pursue, and overtake evil doers. To take out the Prophet Micah's lesson, Micah 6.8. To love mercy, and to do justice: so to love mercy, as to do justice; so to do justice, as still to love mercy. To which purpose, forget not Aaron, he's your brother. The benefit of the Clergy, as it's common­ly called, is, as I conceive, under your Lordships favour, a prudent mitigation of the severity of our Lawes, wisely in­twisted into the administration of justice, by our fore-seeing fore-fathers, Net totam se [...] vitutem ferre possumus, nec to­tam libertatem. who knew our temper, that we could endure neither all lenity, nor all severity. Too much liberty will make us wilde; too much severity will make us mad. Medio tutissimus ibis: the mean is safest, best.

Lead us then, in a word, like a flock; with lenity, lest we be worried by our keepers; with unity, lest we worry one another. So aime at unity as to use lenity; so ex­ercise lenity, as still to preserve unity. So shall ye be as gods, knowing good and evill, fit Instruments and Representatives of him, that led his people like a flock by the hand, &c.