MOSES next to GOD, AND AARON next to MOSES SUBORDINATE and SUBSERVIENT: Opened, in A SERMON PREACHED At St. PETER'S in EXON on Wednesday the 29th of May 1661. being the Solemn and Anniversary Thanksgiving, for the double Birth of our most Gracious SOVEREIGN K. Charles the II.  
By John Copleston M. A. sometimes Fellow of Kings Coll. in Camb. now Vicar of Broad Clyste in Devon, and Prebend of St. Peter's Exon.  2 Tim. 2.1. 
I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men: for Kings, and for all that are in authority.  Hieron Epist. ad Evagr. 58. 
Aaron & filii summi Sacerdotes, & ut Aaron Eleazar & Levitae, juxta traditiones Apostolicas hoc sunt Episcopi, Presbyteri, & Diaconi.  
London, Printed by W Godbid for Richard Thrale, and are to be sold at the Cross Keys in St. Paul's Churchyard at the entering into Cheapside. MDCLXI.   

To the Honourable Sr. COPLESTON BAMPFEILD, Bart. High Sheriff of the County of Devon.  
SIR,  
THough I have good reason to acknowledge with all thankfulness, the constancy of that affection and favour you have ever had for me; yet I must assure you, and all the world, the arguments which prevailed with me for this Dedication, were fetched from a Topick of a far different nature. The discourse is of Public concerment, and therefore no Patron could be more suitable than one of so public a spirit, as all that know you must bear witness unto; Moses and Aaron will not go out under any other Patronage, save of so Loyal a subject, and hearty a wellwisher to the Doctrine and Discipline of our Church: I mean, that good old way established by Law, practised by our Ancestors ever since the Reformation, and sealed with the blood of Martyrs, which is too evident to be denied or eluded; unless it can be made appear that Ridley and Cranmer were no Episcopal men. Nor do I doubt of your candid acceptance, having been privy to that cheerful resolution and undaunted courage, with which you undertook, though with the hazard of all that was dear unto you, to endeavour to make way for the Celebration of such a day, and a Sermon of such a subject upon it; in a time of the greatest difficulty, when the enemies both of Church and State, God and their King, were most prevalent, and many people began to be content they should be so.  
Their brawny necks being now accustomed to the Yoke, with Issachar they couched down between their burdens; the reason whereof is also rendered in the same pl●ce, Gen. 49.15. He saw that rest was good, and the land that it was pleasant, and bowed his shoulder to bear, and became a servant unto tribute. But God was pleased to defeat those resolutions, and to strangle as Loyal Designs, and Noble Intendments, as ever were in the world; making them to become abortive in their very birth; yet with a far greater design of mercy, than if your intentions had come into Action, and every action b●en crowned with its desired success; for your way must have been through that Red-sea, on the brinks whereof your feet than stood, and perhaps when you had passed through that, you might have seen a Wilderness before you. But God has brought us to Canaan a nearer, and much a safer way, giving us the Land of Promise, without acquainting us at all, either with the Red-sea or Wilderness: And all this, that his own Counsels might take place, and that such a Deliverance might be the more wondered in our eyes, when we were thus convinced that it was his doing.  
But though you were prevented from laying the foundation, as you intended, yet you resolved to contribute your utmost, for the finishing that in the West, which was so happily began in the North; witness the indefatigable pains you took, and the great charges you were at, that things might not roll back again, when they were once tumbling, though as yet very hazardous. What acceptance your labour and travail found with all persons of Honour and Loyalty in these parts, is not unknown to any that than knew the West.  
Nor did those Buds and Blossoms of Loyalty and Affection to His Most Sacred Majesty, only put forth when it was now the spring, and the summer of our deliverance drew nigh; but bore fruit even in the midst of that sad winter, when the blackest storm was over us. How you were afflicted all along with all them that suffered upon the account of the King, or the Church, or both? How their iron even entered into your soul, those seasonable Contributions, which passed through my hands, for refreshing the bowels of such afflicted ones, can testify; these are I suppose good grounds for publishing it under your name. There was great reason for that, sure, if I might with modesty publish any thing at all, after so many Exquisite Sermons, and Treatises already Extant upon this subject; for this I shall wave the ordinary excuses, though I could with much evidence of truth have alleged them all, and only say for myself, that when of old the Ark was to be adorned, though men of the greatest abilities brought Gold, Silver, and Purple; yet were not those of meaner quality to be rejected, who appeared with an offering, though but of Badgers-skins, or Goatshair. Printing is not my itch as they can bear me witness, who are privy to the temptations I have often had unto it, and hitherto ever resisted, though the authority of some very excellent persons, together with other weighty reasons have now prevailed upon me.  
I hope, no man will like it the worse, for coming a little otherwise from the Press, than it was uttered from the Pulpit; the Eye and the Ear, the Fancy and the Judgement, being very different, what the one is affected with, the other without some corrective may nauseat. Besides, I have here laid down the substance of the matter all a long, as it was than delivered, though in some places (as it fell out) somewhere contracted, in others a little more enlarged, where the subject might better have been stretched out to the length of a voluminous Chronicle, than confined within the narrow bounds of a Sermon. A Paragraph or two I have transcribed, De novo, Word for word out of Mr. Dud. Diggs, for satisfaction of such who still persist in very great errors, only upon the pretence of those convictions they lie under, from the no grounds of a falsely fancied Co-ordination, whereby every unprejudiced Reader may in some sort be satisfied, others will never.  
I shall hold you not longer in the porch, than only to let you know, that as I long have, so shall daily bow my Knees to the Father of Spirits, that he would bless and guide you in all your undertake, that your ancient Family which has f●r so many years been in honour in these parts, never suffer any Eclipse or Diminution, but that you may ever be followed with fresh accruements of temporal Honour here, and so walk as to obtain an Eternal weight of Glory hereafter; which shall ever be the prayer of  
Your obliged and devoted Servant, JOHN COPLESTON.   

MOSES next to GOD, AND AARON next to MOSES, SUBORDINATE & SUBSERVIENT.  PSALM 77.20. 
Thou leadest thy People like a flock, by the hand of Moses and Aaron.  
OMitting what might be spoken, touching either the Inscription or Occasion of this Psalm; I shall betake myself to the subject matter, in which he that runs may read Faith's Conflict and Triumph.  
In the first whereof, we have the afflicted Church under the Person of the Prophet Asaph, strangely struggling with fits of Diffidence and Distrust of God; whilst he compares their former prosperous condition, with their present sad pressures under Pharaoh Neco, or else the Babylonish Yoke: Those days wherein they enjoyed their God, in the daily services of the Temple, (for so Cajetane understands those Songs of Zion in the Night v. 6. with the years of their Captivity, wherein their neglected Harps were hung upon the Willows in Babylon.  
This consideration puts the Church upon those Melancholy Infidel reasonings, and sad Expostulations. v. 7, 8, 9 but verse 10. gins the Psalm of Remembrance, where we have the Church correcting the weakness of her former Expressions, and herself for them; and betaking herself for shelter to that sure Refuge, the experience she has formerly had of God's goodness and power, in her greatest ; to the remembrance of the years of that Right-hand of the Most High, which can never be shortened. So that let the present yoke be never so heavy, yet the consideration of that Right-hand which miraculously shaken of that of Egypt, may support and ease you under it.  
This use the Spirit of God in Scripture frequently makes of the Egyptian deliverance, as in other places, so Psalm 74. v. 14. Thou breakest the head of Leviathan in pieces, and gavest him to be meat for the People inhabiting the Wilderness. His meaning doubtless may be, that whereas the People in their  in the Wilderness, might be tempted to doubt of or distrust the Providence of God towards them: To prevent this, God had given them Leviathan as food for their Faith, which was sufficient to uphold their spirits, and maintain a life of Hope and Confidence within them; if they would but look up unto him, and make their dependence upon him, according to the glorious encouragement, and triumphing provocation of so great and unheard of a Deliverance.  
The Prophet Asaph here takes the same course, with the distressed Church when in a wilderness condition, hungry and thirsty, their souls faint within them: He goes to Leviathan, whom God had broken in pieces, and sets him before them for meat, (from the 14. verse to the words of my Text.) And here jest God should be thought not to save to the utmost, but only for his own Namesake to rescue from some eminent danger, and so leave them to shifted for themselves; we are assured that after he had been their Deliverer, himself also became their Conductor, and whereas they were a Rude, Ungovern'd and Confused multitude, he crowns them with the blessing of a Gracious Governor, and Regular Government, leading them with as much care, as the most vigilant Shepherd his flock, By the hand of Moses and Aaron.  
The words are plain, the sense is clear and evident, and therefore it would be but lost labour farther to expound them. What is requisite this way shall be taken notice of as we pass, in the mean time, we have here these three things Observable.  
1. The Supreme Governor, together with the Divine Institution of a Regular Government, and that over his own peculiar People, in these words; Thou leadest thy People.  
2. We have here his Vicegerent Moses, deriving immediately from him, and placed next even to God himself, with the Subordination of Aaron employed; for 'tis By the Hand, not the Hands, more Fingers it seems, but one Hand.  
3. Here is the manner of God's Conduct, employed in these words, As a flock.  
I shall take them in their order, and in the first of them, these three things again offer themselves to our Consideration.  
1. The Divine Original of Government, or its Author God, employed in the word, Thou.  
2. The Blessing of a Lawful Governor and Regular Government, couched under a pastoral Metaphor, Leadest.  
3. The People blessed by being thus made subject; his own People, the seed of Abraham whom he had chosen.  
1. God leads. God is the Author, or Power belongeth unto God, it derives from him and is still managed by him, who is here said to lead by the hands of them he entrusts with Sceptres; the hand is the hand of Moses and Aaron, but the arm is an arm of Omnipotency, wrapped up in the Clouds, such divine things will God have Kings to be reputed, that he challenges almost every thing about them for his own, the Oil wherewith they are Anointed is God's Oil, their Thrones are Gods Thrones, the Judgement they execute is God's Judgement, their Kingdom is God's Kingdom. Hence they are called the Sons of God, yea Gods.  
I have said ye are Gods.  
There is a passage in Tully concerning the Tragical Poets, to this purpose; Quando fabulae suae exitum reperire non possunt recurrunt ad Deum: What they did fabulously, we may; nay must, do truly; if we will found out the pedigree of Supremacy, for it is Coeli depositum, which like that Sceptre in Homer conveyed by innumerable Predecessors unto Agamemnon, was first handed down from Jupiter.  
As Moses so every other Prince's face shines with the glorious beams of Divine Power communicated unto them, that ●od who by an Omnipotent fiat first called the passable world into Act, and hath ever since laid out the same power for preserving what at first he created. That God (I say) by virtue of his Dominion over all, and for the good of the whole, first placed this part of his own Image in fathers of families, (for Dominion doubtless was at first paternal.)  
But when a Nimrod arose, with hounds at his heels, and began to hunt men, necessity became a virtue, and what they could not do in their single capacities, they endeavoured to effect by joint engagement; the weakness of each individual, being backed by the united strength of the society unto which he adhered.  
This the Ancients signify by the Harp of Orpheus, which charmed, that is, civilised men as savage as Lions and Tigers, whereby they were brought to submit themselves to Governors, and yield up part of their natural, for the preservation of their civil and religious rights; yea, of their very Being's. Without this our Streets would immediately be turned into Shambleses, and our Houses filled with Tragedies. Anarchy, but for a short space would beget more confusion, than when Phaeton drove the Chariot of the Sun out of its course, and put the whole world into a combustion.  
The Persians' therefore had a Custom, that when their Princes died, four or five days of misrule were indulged the People, in which they might do what they listed without control, that by the Rapines and Outrages, which might well be thought would be committed therein, they might be brought the more in love with the person and government of their succeeding Prince.  
It is a sad way, I confess, but a sure one, to know the happiness of government, by experimenting the confusion of Anarchy; witness our own late dismal and tragical consequences of no King in Israel.  
Wherhfore ever blessed be the name of that God, who for the good of Mankind, and preservation of Human society, hath entrusted Kings with a power over the Estates and lives of others, which trust could be of no validity, if reposed in them by any other save him alone, who by virtue of his Supreme Authority had a power over both; and so could dispense with those Laws otherwise in force both against Murder and Theft. Man hath not an absolute power over his own life, and therefore cannot bestow it upon an other, the Charter by which the Magistrate acts in such cases is sealed, Gen. 9.6. Who so sheddeth man's blood, by man shall his blood be shed. Without this Divine Sanction from the Supreme Lawgiver, the very Sword of Justice would have committed Murder, as often as it had been dipped in the blood of Malefactors.  
For what had the Magistrate to do to take away the life of his fellow creature were he not God's Minister empowered and ordained by him to execute wrath on evil doers?  
It was a Miracle among the Heathen, that so many Nations, yea, Kings and Princes, should give their Heads to One, sometimes a Woman, sometimes a Child; which argueth, that by the Light of Nature they saw such impressions of Divinity stamped on them, as rendered their persons more Sacred, August and Venerable, than what was merely Human.  
That power given to Kings and Princes over others, is a Divine Institution, the consent of most Authors both Ancient and Modern, Sacred and Profane do abundantly confirm, who are frequently acted both by Casuists and Practical Divines treating on this subject. I shall mention only two or three and so proceed.  
Saint chrysostom hath said enough alone in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be translated out of Saint Paul, Rom. 13. v. 1. The Powers that be, are ordained of God, to which also Tertullian beareth witness. A Christian (saith he) is no Man's enemy, much less the Emperors, whom he knows to be appointed by his God. Colamus ergo Imperatorem. etc.  
Go therefore reverence the Emperor as a Man next to God, and as one that hath obtained, what ever he hath gotten from God. And elsewhere, whence comes the Emperor? 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.  
But we need not go to Ophir for gold, the Scripture is a rich Mine, out of which we may dig abundantly to overly this part of God's Ark, both within and without, Psalm 62.11. God hath spoken it again and again, that power belongs to himself. Psalm. 47.9. The Shields of the earth they are the Lords, they bear his Arms and Inscription, he holds them up and over the world. Psalm. 22.28. The Kingdom is the Lords, and he is the Governor among the Nations. No power is of force, but what is from above; as the whole scope and drift of the 13. to the Romans sufficiently demonstrates, from which is there rightly inferred an injunction to Obedience under penalty of Damnation verse 2.  
This Truth is that stone in Jeremy, which not only supports Nebuchadnezars', but the Thrones of all the Kings upon earth. Truly Brethrens, those Melodious Airs of rarest Music, those Triumphant Arches, Magnificent Titles, that Train of Nobles, Knights, and Gentry, the Crown of pure Gold, together with a glorious Throne and Sceptre, are all requisite and suitable to the state of King and Kingdom, and apt to beget Awe and Reverence in the hearts of the Vulgar.  
But alas, this is but the outside and ceremony of the Sacred Majesty of God, whose representative the King is, whose judgement he pronounceth; This, this is that which renders him truly Sacred to all religious and judicious men and minds. Divinity is the maintainer of Civil honour, and Religion bears up the Throne in due reverence, whilst Men are taught to discern God as having the chief hand and stroke in government, by whom King's reign and Princes decree justice whilst they are taught (I say) to see God leading: by the hand of Moses and Aaron.  
Away than with that Irreligious and Dangerous Tenet, so frequent in the Mouths and Pens of some Men in these days, that all power is from the People, interpreting I know not by what Authority, Dei Minister, the People's Servant. That Magistrates, yea, even the Supreme Magistrate is trusted by the People, and if he be not faithful, that is, if he satisfy not their giddy humours, (which in Prudence and Conscience he is bound not to do,) than they may assert their native rights, and reassume the trust reposed in them. Thus doth this pernicious Error pretend to a Law of Nature for the violation of all the Laws both of God and Man. A Doctrine big with Rebellion and Confusion, whose teeming Womb, never brings forth any other Issue but Blood, and Fire, and Pillars of Smoak.  
I hope I have demonstrated unto you, that power derives from a higher house, and that the Magistrates Charter is not so drawn, as to be revoked again at the People's pleasure; that the Supreme Magistrate is God's Deputy, and so accountable to no creature whatsoever, because subject to no Man or community of Men whatever.  
This the Heathen Sages knew well, and therefore that their Laws might be the more inviolably observed, pretended still they were enacted by the assistance of a Divine Wisdom. Thus Lycurgus imposeth upon Spartae, by the help of the Oracle at Delphos. Numa on the Romans, by a supposed privated commerce with the Goddess Egeria; the like may be said of Solon and the rest. Mahomet's Impostures had never been so taking but that he persuaded his deluded Followers, that they were whispered into his Ear, by the Holy Ghost.  
From all which we may infer, that than both Laws and Lawgivers have their due honour from the People, when they can look through the cloud and smoke, and hear God dictating the one, and see him acting in the other.  
And this may suffice touching the Divine Original of Government, employed in the word Thou; the benefits follow, couched under a Pastoral Metaphor, Leadest. This implies a motion whereby something more inconvenient is avoided, and something more convenient obtained; and as all other motions, so this hath its two Terms. A quo, and ad Quem: The Term from which is Egypt, a Land of Slavery and Idolatry; the Term to which is Canaan, a Land wherein he will set them at liberty, and establish true piety. But let us take a short view of the Bondage, that so we may learn to set the higher value on the Deliverance.  
1. This bondage lay most heavy on their Estates, so that though at first they were seated in Goshen, yet now made use of but as sponges, which the Tyrant and his Taskmasters squeezed at their pleasures; here to have been a good Husband, was the readiest way to have been a bad Subject, and than exposed as a prey to the Talons of Pharaoh's State Vultures.  
2. But food and raiment was all Jacob would bartar with Heaven for, that God might be his God, and he his Servant; and therefore as long as they breathe free Air, go and come at their pleasure, no matter for so many full Bags or crammed Coffers, their Soul's motion towards Heaven was like to be so much the swifter, for that their Bodies were not loaden and clogged with thick Clay. But here's their misery, to the burden of Poverty was added also the loss of their Liberty, for you could hardly found one of the race of the Hebrews, who had the spirit of a true Israelite in him, but either in the Brick-kilns and Mortar, or else the Stocks hurting his Feet, and the Iron entering into his Soul.  
3. But Estate and Freedom, yea all is well sold, so we may have but Lierty of Conscience for it: This indeed cost them very dear, but than see what it amounted too, truly no more but a wild permission tolerating any other, save the true worship of the true God. They might perhaps worship Isis, Anubis or Serapis, either Crocodiles or Serpent, Onions or Garlic, which the Poet ●●outs with a 
Felice's nemium, quibus haec nascuntur in Hortis.  
Numina,—  [Juvena.]  
Yea, other things, as the Red-cloth. Varro reckons up among many hundreds of other Pagan Deities, whilst sacrificing to the true God only was an abomination to those Egyptian Saints, whose Religions were full as various as their Faces, and so much was worshipped that there was nothing left to be worshipped.  
Now if the Impure Conversation of the Sodomites were such a corrosive to just Lot, if David's eyes ran down with water because men kept not Gods Commandments, much more must it grieve the seed of Abraham to see the Glory of the God of their Fathers given to such base Creatures.  
But that which yet makes their misery exceeding miserable, was that they never petitioned for redress, but their return was an hard answer, and fresh imposition: Ye are Idle, ye are Idle, let therefore the allowance of Straw be withdrawn, and the tale of Brick be doubled; and thus they made them serve with rigour, rendering their lives bitter unto them, Exod. 13.14.  
Egypt is easily translated into England, and than farther Application will be needless; we had our Egypt, our Pharaoh, and our Taskmasters too, nor were God's appearances lesle glorious in breaking our Egyptian yoke. He hath raised up Moses and Aaron, and now leads us by them; here is the difference, God was forty years leading them to their Canaan, but hath within the space of twenty Months brought us to much more than we could hope, and indeed all we can desire; they had their Wilderness and Red-sea to pass through, but God found out a nearer way for us, abating both.  
You have now seen from whence it is that God leads, let us now with him take a view from Pisgah, and see whither it is he leads them. And that is from Egypt to Canaan, from Onions and Garlic, to Milk and Honey; from Slavery and Idolatry to true Liberty and Piety; from Temporal and Spiritual Pressures, to Temporal and Spiritual Happiness.  
For their Estates, the Judicial Law stood as a Wall of Fire round about them, securing their Prosperity, and encouraging their Industry, since they might be sure to enjoy what they had whilst they lived, and after leave the rest of their substance to their Babes; they were now under known Laws, not arbitrary Commissioners.  
1. The same Law also which secured their Propriety; was also the fence of their Liberty; they were as free as the Air they breathed in, notwithstanding their subjection to Moses and Aaron, for this is the true nature of Liberty, to enjoy the benefit of good Laws and just Governors, and not to bear a share in the government itself, to reap the fruits of Distributive and Vindicative Justice, the Pillars of State from the hands of such as God hath entrusted with the Sword.  
2. For the satisfying and quieting of their Consciences, all was done according to the Pattern in the Mount. Ah blessed change! from the Temples of Isis and Anubis, to the Tabernacle in Salem, and the Name made so great in Zion; yea as the happiness of man is that of Time which is present, or that of Eternity which is to commence when Time shall be not more; so Canaan is put for both being the Type of Temporal and Eternal Happiness, of an Earthly Paradise and of an Heavenly, called the New Jerusalem, which is above, and is free, the Mother of us all. Now from this slavery both of Body and Soul to this Land of Liberty and true Piety, from danger as to our present and future estates, to a security both of Temporal and Eternal Happiness. God leads his people by the Hand of Moses and of Aaron.  
And thus by opening the Terms, I have also intimated the Benefits of a Lawful Governor and Regular Government, couched under the Metaphor, Leadest.  
3. Now follows the third thing proposed in the first General, the Persons who were thus made Happy, in these words, His People, God's People you see they are, he owns them still, though in Egypt, the Red-sea, or Wilderness; He ceaseth not to Love them, because the World Hateth them: when he makes up his Jewels be will be mindful of them as precious things, though reputed as the offscouring of all things. Outward properity is so far from being a mark of the true Church, that the contrary is most true, the Persecutors thereof being oftentimes successful and lucky Villains; yet he who sets bounds to the Sea, hath said to the proud Waves of their rage and malice also, hither shall ye come and not further: yea, so gloriously doth he appear for their deliverance, as if he intended nothing more than to convince his and his Church's Enemies, that he is with his Bush in the Hottest Flames, and with his Lilies amongst the Sharpest Thorns, that so all things may work together for the good of his Church and People.  
This Note I shall not insist upon, though I could not but glance at it as I passed; that which is more observable is, that though they were Gods peculiar People, yet they are under Moses' conduct, this can be no plea to exempt them from their Allegiance, and Duty to Moses and Aaron, since it is the best evidence of being his People, when we reverence his Image in those he hath set over us. If any People in the world, these here in the Text might have shaken of the Yoke of Obedience and Loyalty upon this pretence, for they were his People more than any Nation under Heaven several ways.  
1. They were his People by Covenant; I mean not such a Covenant as Catiline and his Brethrens in that conspiracy entered into, a Covenant conceived in Treason and brought forth in Blood and Rebellion, wherein they plighted their faith each to other by quaffing of whole Goblets of human Blood; nor such a one as Minutius Felix tells us, was falsely laid to the charge of the Primitive Christians, no Holy League of France; but I mean that Covenant sealed in Heaven by the blood of the Lamb slain from Eternity, published in the infancy of the world in these words, The seed of the Woman shall bruise the Serpent's head, and afterwards renewed with Abraham, Gen. 17. and sealed with the Sacrament of Circumcision, wherein God covenants, that he will be their God, and that they shall be his People.  
Almost every Scripture where the word Covenant is but named, hath been grossly abused in these last and worst times, whilst that which concerns the great Covenant made by God in Christ with lost man, or if you will, those Eternal transactions betwixt God and Christ for the Redemption of the World, are frequently applied to their own, that I say not worse, illegal and unwarrantable conspiracies and combinations, whereas God's Covenant is very consistent with Moses Conduct, by God's Covenant his Peope are more engaged to be obedient.  
2. They were his People by that special care he took for them, and providence by which he watched over them, four hundred years together, when Israel came into Egypt, and Jacob sojourned in the Land of Ham, Psal. 105.23. when he sent one before to provide them bread, and pay his Brethrens for selling him: when he preserved and increased his flock, though in the midst of their enemies, as Sheep among Wolves, or Lambs in the midst of Lions; and when his time of deliverance was come, he carried them out with a mighty Hand, and outstretched Arm, showing Signs among the Egyptians, and Wonders in their Land, yet we never found that they urged Providence to ruin Moses.  
3. They were his People by special Conduct, he went before them in a Pillar of a Cloud by day, and a Pillar of Fire by Night; yea, his Angels were made Ministering Spirits for their good, Exod. 23.20, 23. and yet we found not that when Moses executes God's Laws, they cry out, we will have King Jehovah, or King Serakhim, or King Jesus, we will not have this Moses to reign over us; for they knew that being in Covenant with King Jehovah, they were the more engaged to be obedient unto Moses the servant of the Lord, their lawful Governor: Yea, if any of them began to Murmur, that their Governors took too much upon them, since all the Congregation were the Lords People, or Holy as well as they; so far is such a pretence from bearing them out, that it seems to hasten, yea, and heighen their judgement too; for God will not suffer them to dye an ordinary death, but opens the earth, and as it were by a Trap-door lets them down a nearer way into the bottomeless pit, as in the case of Corah and his Competitors.  
There were in those days neither Pharisees, Saducees nor Essenes', 'twas in after-ages that the Corruption of the Church proved the Generation of these Sects, and therefore by God's People here is meant a National not a Congregational Church over the whole twelve Tribes, not some few choice ones of our own Tribe, whom we style the Elect, and therefore separate them as the precious from the vile, as if by a more discerning eye than that of ordinary Mortals, we had pierced the Clouds, and read over the Iron Leaves of Eternity, and could now perfectly tell whose names were written most fairly in the Book of Life.  
Not a people of God, I say, picked and culled out of the People of God, as if we meant to pair the Onion till nothing remained, rending not only Christ's seamless Coat, but his very Body into pieces, and crumbling it into atoms. The Nation of the Jews, not some certain Sects & Factions, are here styled God's People, and not only here, but throughout the Old Testament, The seed of Abraham: The people of the Jews in contradistinction to the Heathen Nations round about, were by a special Title called God's People; as in the New Testament those that were converted from Gentilism or Judaisme to the Gospel of Christ, were called Saints, and the Church, (for the Church at Corinth is the same with the Saints at Corinth,) and both with the Christians or Professors of Christianity at Corinth, in the New-Testament Language, which I have the rather a little insisted on, because no one expression was ever abused to viler ends and purposes, than this of God's People and Saints. God's People, they are the Apple of his Eye, and Saints aught to be precious in Ours; but when we will upon presumption of our own Saintship, reproach others professing the same Gospel with ourselves, having the same grace for their way, and glory in their eye; when, I say, upon such a presumption we brand our Christian-brethrens for Hypocrites, that we forsooth are Israel, they Egypt, and so make no Conscience to rob and spoil them; pretending in our Profession to a higher pitch of Piety, but in our Practice falling down below the Rules of Common Honesty.  
All that I shall say more to this sort of men is, that those Pictures which with one light give you the resemblance of a Saint, and with another of a Friend, may well set forth to the life, and be the Emblems of such Saints, who under this Vizard act such things, as Hell itself stands amazed to see, and so become a shame to those who are Saints indeed, and a scandal to Christianity itself; and yet, all this in order to the advancement of the Saints interest, and by such who have appropriated the name of God's People and Heirs of Promise to themselves, and would feign inherit under that Title; Because they have learned to Cant in Scripture phrase, and abuse the Language of the Holy Ghost, converting it into mere gibberish, and bending the highest things to serve the lowest and basest ends.  
But the people with whom we have to do were Israel indeed, Gods own people, even the seed of Abraham, whom he had preserved and delivered; and now that he might make up their mercies complete, leads them by the hand of Moses and Aaron.  
And so I come to the second General, where we have Moses God's Vicegerent, deriving immediately from him, and placed next to God himself, with the subordination of Aaron implied, for 'tis by the hand, not hands, more fingers it seems, but one hand. Three things here also implied.  
1. Moses the Supreme next to God. 2. Aaron in Subordination, or next to Moses. 3. Both Moses and Aaron make up but one hand, they have, it seems, not more in this great work of conducting God's people.  
1. Here we shall consider Moses, 1. in his Personal capacity; 2. in his Political; and show you in every respect, God hath owned him as a person most fit to be the Leader of his People. But I would not be mistaken, as if I intended to give Korah and his company occasion, or ground of framing a distinction betwixt the Abstract and Concrete, that so they may oppose and resist the Person in power, whilst they pretend to own and reverence the Power of the person; a Doctrine, than which, nothing can be more destructive both to Governors and Government. But to show what a special providence watches over their persons, whom he will advance to the honour of leading his people; and therefore how sacred they aught to be to us, since they are so dear to him.  
1. Moses, as his name imports, was drawn out of the floods, out of the waters of many troubles doth God rescue him, that he might lead his people by those still waters of Comfort and Order, which run most pleasantly.  
2. God useth a weak Instrument, that his own glory may be the more conspicuous; he makes use of a woman to preserve, conceal, and protect his Moses; a woman, I say, whose memory is recorded in holy Writ, and shall flourish, yea does, now that the memory of those Instruments of cruelty, those sons of violence, is perished with them; and the Tyrant is remembered, yet 'tis so, as that he were better be forgotten: I had rather, says he, no body should ever know there was such a man as Plutarch, than be remembered only for devouring Infants, and furnishing the world with Tragedies.  
3. He turns all to the advantage of the Church and People, by giving hereby their Moses Princely education in the Court of Pharaoh, whereby he became learned in all the learning of the Egyptians, wise as an Angel of God, and so mighty both in word and deed. Thus the Lion's Den became a shelter to the Lamb, even the meekest upon earth in whatsoever concerned himself; but most zealous for the glory of God, and good of his Church.  
Now by such a Moses, thus preserved in the day of hazard and peril, thus protected and educated, will God lead his people as a flock from Egypt to Canaan, fr●m slavery to liberty, from misery not to be expressed, to happiness beyond what we could conceive; for as this deliverance 'twas true too, When God turned our captivity, than were we like them that dream. But that which completes this mercy, giving it all its dimensions, is, that God's hand hath appeared all along in it, that the very enemies to truth and peace must confess, It is the Lords doing, and wondered in the eyes of all the world; it came not like one of those common mercies, which God seems to hurl about the world, and scatter (as it were) at all adventures; 1ᵒ Ex Deliberatione, & 2ᵒ Ex Dilectione.  
1. From the depth of Counsel and Wisdom, God seems after a deep deliberation (abating still the imperfections which accompany such acts in us) to pitch upon our King as Pharaoh upon Joseph, Gen. 41.38. Can we found such a man again as this? or as himself did of old upon David, 1 Sam. 13.14. The Lord sought him a man after his own heart, saith Samuel, there alluding to the scrutiny among the sons of Jesse.  
2. This mercy proceeded, as from the depth of Counsel, so from the height of Love and Affection, from those turn of his bowels which were ever towards us. Should we now expostulate with God, and say, Wherein hast thou loved us? why, there is a sufficient evidence of his love, in that he hath given us a King, yea, such a King: The Queen of Sheba took notice of this as the greatest manifestation of his love to his people of old; Blessed be the Lord God which delighted in thee, to set thee on the throne of Israel; because the Lord loved Israel for ever, therefore made he thee King to do judgement and justice, 1 King. 10.9. Should not we now thankfully acknowledge and highly value this fruit of God's love, the Queen of Sheba would rise up in judgement against us, and condemn us.  
I have now done with his Personal Capacity, and shall now treat of his Political, under these two Heads.  

1. Moses stands next to God.  
2. He stands alone there, without any Compeers or Coordinates.   
1. God alone is over Moses, and he immediately under God, and all the people under him; so that Moses may say with the Centurion, Matth. 8.9. I am under authority, he was under Claudius Lysias, and he under Felix, and he under the Emperor, h●c pro Deus under God, and so under Authority also; but so much above ●ll other human Authority, that the people are said to ask counsel of God when they consulted Moses, Exod. 18.1.  
It is essential to the order of Governing, that a Supremacy of power be entrusted somewhere by God, questionable only by himself.  Reges in Ipsos Imperium est Jovis. 
Neither is this truly said only of Monarchy, t●e best and noblest, but also of Democracy, the worst and basest of Governments; 'tis as very a Monster as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which have faces of men in their breasts, but are without a Head; yet even here the people will have some to govern the rest, and represent themselves, against whom there shall be no rising up.  
That you may never again be mistaken in this point, because a mistake will be of very dangerous consequence, I shall spend a little time, and take a little pains in opening the nature of this Supremacy, and acquainting you with the latitude and extent of it. And here for your better information I shall endeavour to explain, first, the Quid nominis, or those words and single terms in which the Scripture expresseth it: Secondly, the Quid rei, what be the Ingredients or constituent parts of this Supremacy?  
1. For the first of these we found three words in Scripture, the first shall be that of 1 Tim. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where such seem to be distinguished from Kings, and so must signify either those, who under other forms of Government managed the Supreme power, and yet were not Kings; or else those in places of eminency under Kings. Take it in which sense you please, it infers the duties of the first verse, viz. that Supplications, Prayers, intercessions, and giving of thanks be made for them. Still, I say, it secures Supremacy, rendering it sacred and inviolable.  
Nor would I be misunderstood, as if I thought there were any thing in this Scripture for the support and bolstering up of Oppression and Usurpation; an Usurper altars the case, and there is no just scruple but those may be turned out by force according to Law, who come in by force against Law, as in the story of Athaliah destroyed by Jehoiada, whereby Joash, who had true title, was established in the Throne: All that can be said, is, that it secures their persons who are entrusted with the Supreme Power, either in Aristocratical or Democratical Dukedoms or States; all that are thus justly in the possession of Supremacy, have a Title to Prayers and Thanksgivings.  
An eminently learned 
* B. Andrews on the Commandments.  Prelate of our own interposeth this word, An Excellency of a Gift; when a man hath somewhat above others, either by Birth, or Natural, or Acquired Endowments, as well as Places.  
By Birth, Nobility doubtless gives great capacity of Rule and Authority, 'tis the Quarry out of which God raiseth the Prince's of his people. 'Twas a character of the worst of times, Isa. 3.5. when the child behaved himself proudly against the ancient, and the base against the honourable. Tobias the servant is not fit to rule, nor Abimelech the son of an handmaid, nor must Jotham's Bramble be preferred and promoted over the Trees.  
Now, if this be the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am sure it secures our Sovereign's Title to all the duties of the first verse, end engageth us to be more devout in them this day, yea, every day. Our Land is blessed in having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the son of Nobles for its King, one who sways Sceptres transmitted to him from enumerable Kings and Princes his Predecessors; and therefore is in this sense amongst those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hath the excellency of this gift.  
For the other gifts of Natural or Acquired Qualifications and Endowments, though I am far from their opinion who hold, that Dominion is founded in grace; far, I say, from casting an Utopian Prince in Zenophon's mould, as being well assured that Zerubbabel's Title is his being the son of Shealtiel, Hag. 2.23. yet I think I may safely say, and that without the lest suspicion of flattery, that if we were to choose a King for such natural and acquired endowments, as might capacitate him for so high an employment, we could never make a better choice than God has made for us, which is so clear a truth, that I hope you all bear witness to it, and rejoice in it this day. We are called to rejoice in, and to bless God for the best of men, as well as of Kings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it may signify the excellency of those gifts also, entitles our Sovereign to, and engages us to be the more devout in, the duties of the first verse, not only this day, but I say again, every day. You will, I hope, pardon the digression I have made in explicating the first word, since it has been no very impertinent one, and I shall be the briefer in the other two: the next of which is,  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13.1. a Power, or a Sword, without which, says the same learned and reverend Prelate, all is a shadow. They are not here to be harkened to, who interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawful power, that is according to them, a power commanding lawful things, as if as soon as the Prince commands unlawful things, or such as we think so, the reinss are than thrown upon our necks, and we are let lose into an active resistance of such commands: This use has been made of this Exposition, but I hope for ever to suppress and silence it, when I come unto the third word; in the interim, take the word in either sense, either for a Power lawfully derived and acquired, or lawfully used, it secures our Sovereign, and subjects those who will not be his obedient and loyal subjects to the damnation of the second verse.  
The third word by which the Scripture expresses Supremacy or Sovereignty, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i e. Principality, or a place of Government to exercise his gift and power in. And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense gives a title to Sovereignty, King CHARLES has as large a one as three Kingdoms can give him. But for silencing that Exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even now mentioned, know, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used promiscuously, and Tit. 3.1. are joined together, and Ministers are charged to mind men of being subject unto both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; So that though there be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sense some contend for, yet if there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you must practise, and we must both preach and practise subjection and obedience unto it. Now place Supremacy in one, or in all these, for they have an affinity, and it imports a power over all those, that God has subjected unto them,  by any, save God himself, and is thus defined by the learned 
* Lib. 1. de qui Belli & Pac. c. 3. § 7.  Grotius, Illa dicitur summa potestas cuju● actus alterius juri non subsunt, ita ut alterius voluntatis humanae arbitrio irriti possint reddi; That Power is termed Supreme whose acts are not subject to another's Law, so that they may be rendered null and voided at the pleasure of any others will whatsoever.  
The Ingredients, or Constitutive, and Integral parts of this Supremacy, as they are summed up by that excellent Author out of the fourth book of Aristotle's Politics, cap. 4. as also divers places of Dionysius Halica●nassensis, may be reduced to these following heads:  
Jus legum condendarum & tollendarum, a power of making and abrogating Laws, in which it is most certain our King is Supreme, however some men are otherwise prepossessed, by Arguments drawn from three Estates, Coordinate quoad hoc, which were not indeed to be answered, were there any such thing as such a Co-ordination as they contend for. A King may be Supreme, and yet not absolute, and that's our Sovereign's case; He is Supreme in making Laws, though not absolute and alone; our Worthies in Parliament do not give their Sovereign Law, but they do legem petere & rogare, 'tis the Royal Assent that speaks a Bill into a Law. Which Supremacy reaches not only to Civil, but Ecclesiastical Laws also, which in matters indifferent, and not against the clear evidence of God's Word, are binding unto conscience.  
2. Jus decernendi de bello & pace, a power to denounce War and conclude Peace, this power God's Vicegerent is entrusted with by God himself, Rom. 13.4. Psal. 47.9. there he is entrusted with the Sword and the Shield. And we read of the times when Kings go out to war. 
* August. contr. Faust in Manic. lib. 22. cap. 75.  Ordo ille naturalis mortalium paci accommodus hoc possit, ut suscipiendi belli authoritas atque concilium penes principem sit. Even natural order accommodate to the peace of mankind requiring this, that the power of making War remain wholly in the Prince; which when the people usurped, we see they were punished, Numb. 14.43, 44. That the power of concluding Peace, and making Confederations and Leagues is also Sovereign, the examples of David and Solomon clearly evince, 2 Sam. 10.19. 1 King. 4.2. 1 King. 5.12. 1 King. 2.56.  
3. Jus Magistratuum creandorum, etc. A power freely to elect their own Servants, and dispose of all Offices in Church and State. This also is a Jewel of the Crown, and one of the Ingredients of Sovereignty. For Church-matters, see the example of Jehoshaphat, 2 Chron. 17.8, 9 for State-Assemblies, the example of David, 2 Sam. 20.4.  
4. Judicia, to pardon offenders, or punish with death, as in Joab's and Shimei's cases, 1 King. 2. yea, to receive Appeals from other Judicatures, Act. 25.10, 11. All this, and more also, does this learned man conclude must go to the constituting and making up the Supremacy, which God entrusts him withal whom he sets over his people, next and immediately under himself.  
This is that Palladium, which whilst preserved inviolable, stands as a firm Fence round about a Nation or People, to preserve and protect them in their rights and privileges, both Civil and Religious; for by this trust reposed in the Prince it comes to pass, that each single person is fortified with the strength of a Nation.  
I hope now it partly appears what Supremacy is, and with whom entrusted. Since than Moses is this Supreme, placed by God next to himself, it necessarily follows, that nothing lesle than God can exact an account of Moses' carriage or miscarriage; which is true of our Moses also. 'Tis said, that if the Sun will not run its race, or go its course, there be certain Eumenideses who are to scourge him; if Kings and Princes will not do their duties, they shall hereafter found their Eumenideses; but still divino judicio sunt reservendi, they must be reserved for God's Tribunal: we may not wrist the Iron Rod out of God's hands, that with it we may dash his Anointed in pieces as a Potter's vessel. Know this, that we cease to be subjects when we fall to questioning Princes, and immediately incur the danger of the Apostles condemnation, Rom. 13.1. When therefore such temptations shall at any time hereafter be laid before you, by which the weak and ignoranter sort of people are apt to be deluded, remember these Principles, let not the Oath of God be forgotten, nor how much it concerns you reddere juramentum Domino, to perform your Oath unto the Lord. Let never any hand be lifted up against our Sovereign, which has been laid upon the holy Gospel in witness of our submission to him, as to him whom God has constituted Supreme in matters, as well Ecclesiastical as Civil. Nor may such Orthodox Divinity be branded (as sometimes it is) for Court-flattery, since we found by experience what great reason there is, that a generation amongst us, animated with a spirit of Rebellion, should be instructed in such Principles as these, at certain seasons in our most public Assemblies; 'twill be too late to think of reclaiming men with a Sermon of Allegiance, when the Trumpet sounds to the tune of that in 1 King. 12.16. What portion have we in David? we have no inheritance in the son of Jesse: to your tents, O Israel: now look to thine house, David.  
I have done with the first, wherein I have acquainted you with Moses' power and place, and upon that the people's duty, all which will yet appear much more evidently, when as I have showed that he stands next to God, so I shall have proved that he stands alone there. For though Aaron seems to be joined with him, yet we doubt not but as we pass, to set him in his due subordination: now where there is a due subordination, the Dominus & Servus, make up but unem aegens, Master and Servant are but one agent, and so 'tis but the hand, though empowered and actuated both by Moses and Aaron.  
I AM sent Moses, and if God commissioned him, we cannot well imagine he should set up any other government over his People here on Earth, than that which he himself exerciseth over his Saints and Angels in Heaven; no more Kings there than Gods, Unity is convertible with Entity, and therefore chief with the Being of Being's. God is King in Heaven, and Christ is King in Zion, in this office he accomplished the great work of the world's redemption, 
* Sir Copleston Bampfields' Motto this year.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the Motto which Loyalty has this year written upon public Banners, and it is no more than I believe, experience hath long ago engraven upon all our hearts. Two Suns would set the World into a combustion, more winds 'cause a Harricane, and gather up nothing but Straw and Stubble, and light matter together; Regni societas neque unquam cum fide incepit, neque sine sanguine desiit, says the eloquent Minuc. Felix. Partnership in supremacy always began treacherously, and ended bloodily. The Sceptre in the hand of one, is doubtless more steady and upright, than of many; and as we found one soul to govern one body, and when it ceases to be one, the body is dissolved; so we may observe that the greatest Empir●s that ever were, grew great by Monarchy, which soon crumbled away when shared among the many. To speak of the Original of Monarchy, together with the advantages and blessings accomplishing that, above any other Government whatsoever, is not my intent; nor is it requisite, nor will the time permit; the worst that can be said is, that it may degenerate into Tyranny, but experience hath sufficiently convinced us, that the teeth of many Harrows are far worse than the point of one Sword. Monarchy is doubtless the way God intended the World should be governed, that as he was most excellent himself, and had all things under him, so there might be in his creatures also a pattern of that excellency and subjection; wherefore to honour Kings, when any excellent thing is to be set forth, the Scripture styles it Kingly or like a King: Yea, so far, as one observes, did Christ honour Caesar, as that he puts him before God, saying, give unto Caesar first, and than next give unto God, etc. For he well knew the things of God would go on much the better, if those of the King were well ordered; and it may be taken notice of, that he never Coined Money but once, and that miraculously in the mouth of a Fish, that Caesar might not go without his due.  
Moses you see stands next to God; he is supreme, yet not absolute, id est, his will was not his law, for he was to act, ex praescripto, according to his pattern. And this may be the case of other Kings and Princes also, they may have a supreme yet not an absolute power, so that by reason either of God's Laws, or a restraint from their own grants and positive constitutions, active obedience may not be due to their illegal commands, yet by reason of their supremacy, passive obedience becomes necessary under the penalty of damnation. We have heard, & read much in these latter and worse days, touching a mixed Monarchy, which yet has been sufficiently demonstrated to be but Anarchy; by it they mean a Monarchy compounded of three  states, which in plain English speaks this Nonsense, the power which one only hath, is in three states jointly and equally.  
If restrained here to Moses, than it follows Moses was next to God alone, and yet the Princes, and Captains, and Priests assembled by the Silver Trumpets, were next to God also,  with him in the supremacy, not subordinate in any respect. If extended to us also, than not the King, but King, Lords, and Commons, are the jointly the Supreme, and than the Correlate is wanting, none are left over whom they should reign, we should have a Kingdom without a Subject, because all may challenge a share in Sovereignty. And, because I have heard many, whose Birth, Parts and Education, set them far above the Vulgar, urge arguments drawn from this false Topick of three  Estates, to confirm such principles and practices, as I, and all the Orthodox Ministers in England or elsewhere, must and aught resolutely to bear witness against; I shall for the satisfaction of them and others carried away with the same error, here transcribe verbatim some passages out of the incomparable Sir Dudley Diggs, because perhaps many may read that here which they never did nor would in that most excellent Author.  
If by Co-ordination, saith he, a Division of Sovereignty be meant, it is against the nature of it, and a clear contradiction; so that, if the King be one Sovereign, there is no such thing as Co-ordination; if three states be joint Sovereigns, in what a miserable condition are we Englishmen, who should be bound to impossibilities, viz. three Masters commanding contrary things? How can we do homage to any save him only to whom we have sworn, Cum per id efficiamur solius illius cui juravimus, as the Civilians determine, and we cannot be duorum in solidum. They are his Subjects or not, if Subjects, not ; if not in subjection they ipso facto put themselves out of his protection, pag 88  
And again, we grant, says that acute and learned Gentleman most truly, that there must be a joint concurrence of three Estates to some purposes; such as making new and repealing old laws, raising supplies for the King's necessities, in such proportion as they shall think fitting, which are indeed great Democratical advantages, yet the fruits of the most gracious concessions of our Princes, and therefore doubtless can include no authority of making Hostile resistance against their Sovereign, in case he should do contrary the to established laws; 'tis true, they are in force, and bind the Conscience, till abrogated by joint consent, but he cannot be forced to put them in execution, because he hath no superior in jurisdiction; and no equal in managing jus gladii, or the material sword, which is necessary to distinguish resistance from rebellion, and give it the title of a just war. For, unless we can prove ourselves not to be Subjects, if we fight we become Rebels by the Law of this Land, and by the Law of God incur a far greater penalty, Rom. 13.7. pag. 139.  
3. I have done with Moses' standing next to God, and shall now come in the third place to speak of Aaron standing next to Moses, or in subordination to Moses, as I delivered it in the second general; and for this we have two very clear places of Scripture, Exod. 7.1. And the Lord said unto Moses, see, I have made thee a god to Pharaoh, and Aaron thy Brother shall be thy Prophet. And again, Exod. 4.16. And he shall be thy spokesman unto the people; he shall be, even he shall be to thee in stead of a Mouth, and thou shalt be to him in stead of a God. The Jews have a saying, that the Keys of the Temple were laid every night under Solomon's Pillow, not hung to the High Priests girdle.  
King's are doubtless Supreme in Spirituals also, yet Priests may do somethings which Kings may not, though not without the Royal Assent and Permission. Than a King (says one) serves God like a King, when he does that for him which none else but a King can do, to maintain; settle and uphold religion by law is the great service which belongs to a King. Let Moses regulate the duties and ordinances pertaining to Divine Worship, but let Aaron and his Sons have the honour still to Minister before the Lord. And indeed, we read not that Moses meddled with the Ministration of holy things after the Consecration of Aaron: and we know how dear it cost Saul his Sacrificing, and Uzziah his Incense burning. We have this fully set forth in the example of Hezekiah, 2 Chron. 29.3, 4, 5. etc. 3. He in the first Year of his reign in the first Month opened the doors of the House of the Lord, and repaired them. 4. And brought in the Priests and the Levites, and gathered them together, into the East-street. 5. And said unto them, hear me ye Levites, sanctify now yourselves, and sanctify the House of the Lord God of your Fathers, and carry forth the filthiness out of the Holy Place. And than vers. 6, 7, 8, 9, 10. he goes on acknowledging the transgressions of their Fathers, and making a Covenat with God for turning away his fiery wrath. But verse 11. he returns again to the Levites, My sons be not now negligent: for the Lord hath chosen you to stand before him, to serve him, and that you should minister unto him, and burn incense.  
Hezekiah here you see impowereth the Levites, but toucheth it not himself; he commands, but they execute; he maketh provision for Religion, but meddleth not with the action; he is Supreme as King, yet they act under him as Priests and Levites: And we are well assured also, that our sons of Aaron never thrive better, than when Kings are their nursing fathers, and Queens their nursing mothers, the influence of a Royal bounty being the most natural nourishment for such plants We are not for Civil Subjects, and Ecclesiastical Superiors, much less are we for the setting up the Triple Crown of Rome; we stand for, and stick to the Apostolical and Orthodox Doctrine of our 37th. Article, which seems to be mystically set forth unto us, when the holy Crown was set upon the Mitre in Aaron's Vestments, Exod: 29.6. the one in subordination, yet serviceable to the other; and than indeed the work went on, when Aaron led in his place as well as Moses in his. When the Prince was a support to the Priest, and the Priest to the Prince, than Amalek fell before the Armies of Israel, when Moses prayed in Horeb, and Aaron and Hur held up his arms.  
There were nevertheless of old, who thought the sons of Levi took too much upon them, as daily among us there arise men speaking perverse things, who would have persuaded the world, that the claim of our sons of Aaron as from God, I mean our Episcopal Power, as from Christ and his Apostles, was an assault upon the right of our Kings, and tended to the disherison of the Crown, as if, says 
* Learned Mr. Sancroft.  one of our own excellently, the Calling might not stand by divine right, and yet the Adjuncts and Appendages by human bounty.  
The Office itself may surely be from Christ, and yet the exercise of it only by and under the permission of pious Kings. Why may not the Church own the Keys of the Kingdom of Heaven, both that of Order and Jurisdiction too (purely spiritual, and without any temporal effect) to the Donation of Chri t, and yet at the same time own all the coactive Power in the external Regiment, to the Political Sanction.  
Nor is this Discourse impertinent either to the Text or Time; for as we have a Moses, so our Aaron's also; and there is a very great Analogy betwixt these of the Old, and ours of the New Testament; those by whom God led them to the earthly Canaan, and these by whom he conducts to the new Jerusalem. Aaron had a call from God, called as was Aaron, Heb. 5.4. the Priests that succeeded, succeeded in virtue of his call. We had Apostles, not by, or of men; and we have Apostolical men, reverend Fathers of the Church, invested with power of Jurisdiction and Ordination, by virtue of that which Christ first placed in his Disciples, yet acting in a professed subjection to the Magistrates Super-inspection, Regulation, and Censure. And now I hope you see, though it be by Moses and Aaron, that it is but by the Hand, not of either alone, but by the Hand of both; both are instrumental in order to this great mercy, both are employed by God, both are useful and necessary for his People; 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 God's People. As men, we need Moses; as Religious men, we need Aaron; and better be no Men, than not to be Religious Men; and to be no People, than not to be a Religious People. Both have but one work, both have but one hand, both being subordinate make up but one Agent, both are here Commissioneo by God to bring Israel out of Egypt, Thou leddest by the hand, etc.  
There is no Inconsistency, you see, Moses may have the longest finger, though of the same hand, no jarring here. Moses' Rod, though it may devour the Rods of the Romish Sorcerers, that draw to the obedience of another Supreme Head, yet not Aaron's Rod, and Aaron had a Rod too laid by the Pot of Manna; so also had St. Paul, Shall I come unto you with the Rod? the Rod of Doctrine and Discipline are very consistent, yea, sub●ervient each to other.  
Nor may any wonder that we make Ministry to be full as high born a thing as Magistracy, that Aaron should be extracted from as divine and heavenly a Pedigree as Moses himself; since they are Brethrens, they may, I hope without offence, lawfully lay claim to the same Father. Now the ground of our Episcopacy is partly derived from the pattern prescribed by God in the Old Testament, and partly from the imitation thereof confirmed by Christ himself, and brought in by the Apostles in the time of the New. The government of the Church of the old Testament was committed to the Priests and Levites, unto whom the Ministers of the New do now succeed, in like sort as our Lord's day doth to their Sabbath, that it might be fulfilled which was spoken by the Prophet touching the vocation of the Gentiles, Isa. 66.21. I will take of them for Priests, and for Levites, saith the Lord.  
That the Priests were superior to the Levites, no man doubteth, 1 Chron. 24.6. and that there was not a parity either betwixt the Priests, or betwixt the Levites themselves, is manifest by the Word of God, Ezr. 8.29. wherein mention is made of the Heads and Rulers both of the one and of the other.  
Each of the three Families of the Levites, viz. the Gershonites, the Kobathites, and the Merarites had over them one Num. 24.30. ●5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Ruler appointed by God himself; and as the Families of the Levites, so the four and twenty courses of the Priests had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clearly distinguished from that singular One, who was the Type of our great High Priest: Yea, in the Old Testament we found two of these named Bishops in one Chapter, Nehem. 11. the one of the Priests, the other of the Levites, that dwelled in Jerusalem; the Greek Interpretation, vers. 14. gives you among the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and both the Greek and Latin Interpreters vers. 22. give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Jerom renders, Episcopus Levitarum in Jerusalem, Azzi filius Bani, and not without approbation of the Scripture itself, which rendereth the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same Original in the Old, by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New-Testament, Act. 1.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his Bishopric let another take.  
As Episcopacy has its foundation in the Old-Testament, so it appears to be of Apostolical institution also, for the prevention of Schism, and that upon the occasion of those notable Ones in the Church of Corinth: Beza himself hath done my work for me in these words, Certè si ab ipsis Apostolis esset profecta haec mutatio non vererer illam ut ceteras Apostolicas ordinationes divinae in solidum dispositioni tribuere. Sure I would not doubt (says he) to ascribe to Episcopacy a divine Ordinance, if this change had proceeded from the Apostles.  
Walo, alias Salmasius, the cruelest enemy ever Prelacy met with, will however so far gratify us, Institutio Episcopi si ab Apostolis est jure divino, If the institution of Episcopacy be from the Apostles, than it is of divine right. That therefore which we have to do, is to prove it Apostolical, which we could do from Scripture Commented on by the constant practice of Antiquity, and that again seconded by the Concessions of the most eminent Protestant Divines of the Reformed Churches: But I had rather St. Jerom should do it for us, especially since he of all the Ancients is supposed lest to favour this cause; but let us hear him on Tit. 1.  
Antequam Diaboli instinctu, studia in Religione fuerint diversaria inter populos, Ego sum Pauli, ego Apollinis, ego Cephae; communi consilio Presbyteri Ecclesiae gubernabantur, postea autem toto terrarum Orbe decretum est, ut unus ex Presbyteris electus superponeretur caeteris. Before, by the instinct of the devil, factions grew amongst people in Religion, saying, I am of Paul, I of Apollo, I of Cephas; by common Council the Churches were governed by Presbyters; but afterwards it was decreed through the world, that out of the Presbyters one should be chosen and set over the rest.  
The ground and occasion of Episcopal Institution you hear from this most learned Father, to have been those Schismatical Rents and Divisions in the Church of Corinth; the time in which this healing Plaster was spread and applied, was viventibus adhuc Apostolis, the Apostles being yet alive, as Scultetus affirms, and no man can doubt, that will but read the first Epistle to the Corinthians. If than St. Jerom's authority pass for currant, this is alone enough to prove Episcopacy to be of Divine right, because by Apostolical Institution: And that this fell not from him by chance, but was his settled persuasion, is clear in that, besides this passage, in the ninth Tome; we have in his first Tome a Catalogue of Ecclesiastical Writers, amongst which he reckons up St. Peter, first Bishop of Antioch, afterwards of Rome; James surnamed Justus, Bishop of Jerusalem, Timothy of Ephesus, Titus of Crect, and Mark of Alexandria, with divers others; so ancient is Episcopacy even according to Jerom. And again in his second Tome, ad Rupert. adversus Vigilant. miror sanctum Episcopum in cujus parochia Presbyter esse dicitur acquiescere firmi ejus, & non virga Apostolica & ferrea confringere vas inutile. Where the Episcopal part of Excommunication against Vigilantius, he calleth his Apostolical Iron Rod.  
And that we may prove all that we contend for, even from St. Jerom in the same Tome, inhis Epistle to Evagrius, Quid non Presbyter facit, quod Episcopus excepta ordinatione, where he reserves Ordination as the Bishop's peculiar: And in the same Epistle we have these words also, Omnes Episcopi ubicunque sunt locorum, successores sunt Apostoli; All Bishops are the Apostles successors. In the same place also alleging the Analogy between Aaron and his sons, in respect of the Levites, with Bishops and Presbyters, from, as he saith, Apostolical Tradition. It were incredible if all those Apostolical relations, concerning Episcopacy, should not amount unto so much as to make up an Apostolical Institution, which if it does, it follows, it must be of Divine Ordinance, even the enemies being judges.  
I have now done with the second General, on which I have insisted a little more than ordinary, as considering that we, our Moses's and Aaron's, Princes and Priests, have suffered so much by the disbelief of, and opposition to, these so great, so necessary Truths.  
And jest any should surmise, as the world is full of jealousies and mistakes, that I have all this while contended for tyrannical Oppression, or insolent Domination, to be exercised over those who are quiet and harmless in the land, let me desire your patience a little to the third and last particular, wherein is set forth the manner of Gods conducting Israel by the hand of Moses and Aaron, in the continuation of the Metaphor, as a Flock, i e. with Lenity, and in Unity.  
1. With Lenity, like Sheep, not Swine or Oxen, with violence and rigour: And therefore when God chose a man after his own heart to govern his people, He takes David from following the Ewes great with young, that he might feed Jacob his people, and Israel his Inheritance. And here Moses a man of the same temper, the meekest man upon earth in his own concernments, but a Lion when God's glory, or the good of the Church, required just severity. We have a Moses, a David, one who shares in all those endowments they were furnished with all, as they were to be Shepherds of God's People; not Jehu, Phaeton, or Furius, one that hath that property of the Kings of Israel most eminently in him, that he is a merciful King, he knows not how to punish but where 'twere cruelty to spare, where some transcendent villainy hath left no room for mercy; this is a choice Jewel in our King's Crown, 'tis hard to say whether his Subjects love him more for his mercy and goodness, or his Enemy's fear and dread him for his power and greatness; If yet he hath any Enemies, or if any fear him, sure I am, they have no reason, unless they be such as have rendered themselves as uncapable of God's mercy as of the Kings; now this wilful and final obstinacy alone does. 'Tis not so much that we have been sinners, as that we do persist in sin, such an obstinacy neither God nor his Vicegerent will endure, all the rest is put in utter oblivion.  
Now for such a Prince who desires to have his Throne established in Righteousness, and supported with the Pillars of Mercy and Godliness, are we to pay the yearly tribute of Praises to our God this day, which I hope we shall all do with more enlargement of soul than ordinary. This is the Day which the Lord hath made, we will rejoice and be glad in it: He hath made it a joyful day for his Birth as a Man, a blessing to which Heaven bore witness in a Star appearing at Noonday, as if nature itself would teach us that there was a Sun and a Star, that might both very well shine together. Where was ever a Birth so attested, since that of our Saviour, will not easily be showed? But this is not all, for as God hath made this a joyful day for his being born as a Man, so also for being as it were born again as a Prince, in this desired restitution to us his People, his Crown and Dignities; and that at such a time, when his and his people's enemies, were endeavouring more solicitously than ever how to entail our misery, and obstruct every passage, which might bring us home such a mercy. Now, praise the Lord, O my Soul, and all that is within me praise his holy Name.  
2. The second thing in God's manner of Conduct was, that as it was with Lenity, so in Unity; as one sheep, says the Original, one in respect of Union, a flock in respect of Communion and Society. Some strayers from the flock there will be, and therefore Shepherds are necessary, and here let such strayers learn their own danger, and how to avoid it, (viz.) by feeding with the flock; for though we read of a lost sheep, yet never of a whole flock, there is security doubtless as well as comfort in communion.  
Doubtless, as it displeaseth God in Heaven, so it is no comfort to his Vicegerent here on Earth, to see his People scattered up and down in Holes and Hedge-bottomes, and straggling every one from their own Folds and Pastures. He loves to see them as a flock.  
'Tis the interest of an Usurper indeed, that there should be Division, according to the known Maxim, Divide et impera: But every Lawful Prince with David would have their People as Jerusalem a City compact within its self: 'tis part of the work of this day to bless the Name of God for a Prince wonderfully preserved, restored and advanced to the Throne and Dignity of His Royal Predecessors, a Prince who by his Lenity hath invited and doth still invite us unto Unity. O that his People would be like God's People here, like a flock, and to that end, bless ●od for restoring them again to the conduct of Moses and of Aaron, of Moses the King as Supreme, and be contented to be led by him, and those that be sent by him, i e. governed and directed in the civil affairs of the Kingdom by the Civil Magistrate: By Aaron, the Bishops and those appointed by them in the sacred things of God and his Church, especially since self-conceited fancy, and pretended revelation, and inspiration by the Spirit, has experimentally been found to be the mother of all confusion and delusion.  
But since, to our knowledge, some among us are otherwise minded, I shall have something to them by way of Application, and so conclude.  
1. Use. Here is something by way of Redargution, and that to three sorts.  
1. Such as would willingly be led neither by Moses nor Aaron.  
2. Such as pretend highly to affect Moses, but care not what becomes of Aaron; would be friends with the Crown, but are irreconcilably fallen out with the Mitre.  
3. Such as own both, love both, and would die for both in profession, but disgrace and dishonour both by an unsuitable conversation. A word to each of these.  
1. Some are neither for Moses nor Aaron, a generation of Seraphical men, as they count themselves, which will be led by no other light; than the Candle of God within them; those rays, which shining forth from the face of the Sun of Salvation are scattered upon their dark Souls, the only Pillar they will have go before them all along the Wilderness, and these may well be styled fanatics, being nothing else but the Spawns of those old Priests who were possessed by the Devil, or as they themselves thought inspired in their Fanes and from their Curtains; and than foaming and raving they were want so to put on God, as to put of men, uttering strange things in their Ecstatical raptures, of which many oftentimes came to pass afterwards; a trick of the Devil's, thereby to confirm them in the ways they were in, and inveigle others also: you have one of them described by Virgil, in the beginning of the sixth of his Aeneids.  
— Non vultus, non color unus,  
Non Compcae mansere 〈◊〉: sed pectus anhelum,  
Et rabic fera corda tument; majorque videri,  
Nec mortabo Sonans; afflata est numine quando.  
Jam propiore Dei.—  
All which has in effect been already Englished unto you, and therefore I shall spare that pains here. These seem to be derived to us, from the Maniche's as those from the Stoik's, the Stoik's held two principles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mind and Matter. So the Manichees had their two principles which they affirmed to be equally Eternal, Good and Evil. Good, they named Light and Mind; Evil, they call Darkness and Matter, which they thought the cause of all wickedness and vice: men that acted upon the evil principle they styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Earthly and Material, whom they thought by reason of the seeds of their evil nature must necessarily be carried out to all manner of wickedness, and could not possibly turn themselves or be turned unto God; on the contrary, those who acted from Light or Mind, did necessarily do righteous things, and could not sin, or walk in the broad way, by reason of the conduct of that light within them, though they taught also that they were not obnoxious to the law, though they broke it, because the law was, said they, for those who from matter, were Material, not from spirit, Spiritual; they held that whatsoever we did, whether good or evil, we did it necessarily, and therefore rejected both the Old and New-Testament, pretending to Revelations, Enthusiasms, and Inspirations, and that they might seem more than ordinary Mortals; 
* Car. Chron.  Subito in turba se in terram absicientes, & velut attoniti, diu tacentes, deinde tanquam ex specu Triphonio & plorantes, multa vaticinati sunt. On a sudden some of them falling down, and as it were astonished or intranced, for a long time together not speaking a word, afterwards with a countenance as sad and dejected, as if they came out of the Triphonian Den, they held forth, or uttered those things which were revealed to them by the the Spirit in the Agony: Many of them were doubtless counterfeits, and (as wise men think) many also were really possessed, that the Devil might the better carry on his design. Wedlock, Magistracy, Ministry, and all order, whether Political or Ecclesiastical; they held not to proceed from Light or Mind, but from the evil principle, Matter or Darkness. What horrid wickedness this Party or Faction were guilty of, Clemens, Epiphanius and Euse●●●s, have recorded from the time of Martion till this Colluvies Marcionis, this filth of Martion seditiously seized Papuza in Phrygia, which they new Christened Jerusalem; together with many other such pranks acted over again by those in Germany at Munster, and by some amongst us, who not many years since Christened Hamshire by the name of the land of Ham, with much more to the same Tune. Manes at length pretending to heal diseases also by a skill in Physic infused by the spirit, whether through ignorance or malice is doubtful, destroying the King of Persiae's Son whom he undertook to cure, was flayed alive, and so hung up against the Sun, and died miserably. So let thine Enemies perish, O Lord, and all those which are the implacable adversaries of thy Zion. These, and such as these, are indeed rightly termed fanatics: God forbidden, that the sober practices of honest and godly men and women, who make it their work to glorify God, serving him in the Gospel of his Son, etc. to work out their own salvation with fear and trembling: I say again, God forbidden, any such should be thus odiously branded, only, because they run not into the same excess of riot with the wicked world. But let them have it, who deserve it, by endeavouring to overthrew all order in Church and State, and reduce us again to a Chaos of confusion. 'Tis strange there should be any such, yet that such there have been, and still are, is too evident; such, I say as look upon all government as Tyranny, and just laws as Bolts and Shackles; such as Saint Peter and Saint Judas have charactered unto us in their Epistles, to despise Dominion, speak evil of Dignities, and all presumptuous and self-willed persons. It is doubtless true liberty to have the benefit of good Laws, which are nothing but right reason, and he's a Beast or Bedlam that will not be ruled by reason: These highflown Christians come short of many of the old Pagans' in this particular; so highly did the Persians' value their Laws, that they taught their Children the knowledge of them as soon as of letters. Others after experience of great happiness by observing old laws, and miseries by indeavoring to innovate, would not endure a motion of any alteration, 
* Locrenses.  but with Halters about their necks that made it, to the end they might presently suffer, if their motion were not upon good grounds to be publicly approved of. The Grecians, and Agathyrsi, were so in love with their laws, that they taught them in S●ngs with Music to their Children, an imitation possible of Gods own prescription, who taught his people the sum of his Law in a Song. Saint Paul gives command that prayers, and not only prayers but thanksgivings also, should be offered up to God for Kings and all in Authority, that under them we may live a godly and a peaceable life: if that we may, much more when we do, or may do if we please; let us make of it a day holy rejoicing upon this account also, that this snare amongst many other is broken, and our soul is escaped, since the Prince of the People has let us go free. 'Tis reported of one of Augustus' houses, that it was so infected with the Croaking of Frogs, as that almost it became inhabitable and useless; which when Caesar would go to see, the Frogs were silent ever after, and never heard to Croke more, when he had once appeared there. Caesar has appeared, and we partly have, and partly hope the like effects through the Nation; for those crokers which have so long infected us, either Croak faintly, or are quite silenced in many other places.  
2. Others there are who forsooth ptetend they should like the King, could they but keep the Bishop from putting in his foot: But we know that the same principles, and perhaps arguments too, which trample upon the Mitre, profane the Crown also, and cast it to the ground. 'Tis strange those men should cry out against Heresy and Schism, no men more or louder, and yet pull down with their own hands the best fence, and mount that ever the Church experimented against both. But we are now come to grant a Primitive Episcopacy; to this, as has been proved belongs Jurisdiction and Ordination, and who ever pretended to, or contended for more? Their Manors, Lordships and other Perquisites and Appurtenances, they acknowledge they own to he favour of Princes, and we affirm they may be or may not be, the essence of a Bishop remaining entire without them. Yet why only learned men should espouse Beggary, and when men place abroad their Children to other t●ades, why should they have an eye to their future advancement, and rising to wealth and honour in the world, and yet doom such of them as with more care and cost they bring up to learning, I say, to doom to such to poverty and rags, is not easily imaginable? Is it rational of Scholars only, many of which would have come to as much in any other way, as any other men, should be bound to take upon them the most laborious calling in the world, and study hard for many years, only that at length they may become poor and contemptible? I believe if we should set down and soberly debate the business, there would be as good reason shown, why there should be parity amongst all other men also, as there can, why there should be amongst Scholars and Churchmen. But to pass by these men and their irrational principles, I hope we have not so learned Christ and the Gospel, but that with joy and gladness we own Aaron as well as Moses; nor aught it to be forgotten this day, since 'tis a day of Remembrance, that with our Ancient Monarchy God has been pleased graciously to restore our Ancient Primitive, Apostolical Episcopacy; that ●od has put it into the King's heart to mind the House of God more than his own, is, and aught be the cause of many Thanksgivings, to as many as have a good will to this our Zion this day; nor let that vulgar objection prevail with you, that you would be for good Bishops: You acknowledge, I am sure, that you have no reason to complain, you I mean of this City and Diocese, but to bless God this day upon that account al●o, and therefore you are bound to judge charitably of all the rest of these Reverend Fathers of the Church by what you have seen with comfort in him.  
3. Here is a word of severe reproof for such as own both Moses and Aaron in profession, but dishonour both, or any Cause they adhere to, by an unsuitable life and conversation. We hope the world is a little better instructed, than to judge of principles by some particular men's practices; for we confess with grief of heart, that there are a Rabble in the world that pretend to be for Moses and Aaron, which the true sons of the Church do hearty wish were of any other persuasion. Men and women, under the burden of whose sins the best Cause that ever was in the world has sunk once already, and we may justly fear will, without speedy repentance and amendment, pull down fresh judgements upon us again;, I mean, such who live, as if to be lo●al were to be profane, and there were no may of manifesting our affection to our King, but by drinking his Health; 'tis to be feared they have to answer for drinking one King dead already, thus mingling Royal blood with their wine. For, Let the Throne of my Lord the King be for ever clear; we must take to ourselves the guilt of those sins, which gave the saddest stroke that ever was struck in the world. Nor can there be a greater dishonour to our present Sovereign, than to make pretensions of affection towards him, the shelter and sanctuary for looseness and all manner of debauchery; than to part asunder what ●od hath joined together, viz. Fear God, from Honour the King. And I wish all those who spend most of their time in such lose, dissolute, and debauched practices, would lay this to heart; such, I say, who have scarce time through the year to entertain a serious thought, but live as if God had sent them into the world, as the Leviathan into the deep, only to take their pastime there; those are they who for the most part scoff at Sermons, and are never so witty as in their Atheistical contempt of all Ministry; let them pretend what they please, they love no Minister that will deal roundly and plainly with them. And here I cannot but condole the sad condition of the Church of England, Papists will kiss the hem of the meanest Friars garment; Schismatics adore their seducing Ringleaders, and would even pull out their own eyes to do them good: only some men who would be counted true Protestants, but indeed are downright Atheists, speak reproachfully of, and deal mo●t scornfully and imperiously with as learned a Clergy, as excellent a Ministry, as ever the Church enjoyed. For I have experimentally found, that through the sides of Factious and Schismatical ●u●des, they wound all the rest. How can they bless ●od this day for them, that think, and stick not to say, it would be better without them. God grant this do concern none that hear me this day, I hope it does not, any farther than to enlarge your hearts in thankfulness, as for the restoring of Monarchy, so the establishing of Ministry; which had ere this been utterly destroyed, had not God wonderfully interposed the wisdom, courage, and integrity of his Excellency, our most renowned General, betwixt us and the sad things designed for us.  
We can express our thankfulness no way better, than by living worthy so great mercies and gracious deliverances; especially let us be careful of manifesting a hatred and abhorrency of those sins, which had a most immediate influence into our punishment; yea, which God turned into punishments. Remembering, that whilst the Nation ceased to be Loyal, they were Miserable; that ever since the King's Throne was cast to the ground, God has been pouring out contempt upon us also, yea, upon the whole Nation, even to the time of his Majesty's Restitution. Yea, let our prayers be for our Jerusalem, Jerusalem of old was Domus Regni & Religionis, there were the Thrones of the house of David, and there were the Ark and the Tabernacle; let us therefore join, Church and State, King and Priest, in our duties this day; when we pray to, and praise God for Moses, let not Aaron be forgotten; so shall peace be within our walls, and plenteousness within our palaces; God shall bless us out of Zion, yea, God shall bless us out of Heaven, delighting still to lead us as a flock by the hand of Moses and Aaron.  
Secondly, Here's a word of Exhortation, and that to several Duties.  
First, To sit down and recount with ourselves, how wonderfully God hath appeared for us, breaking our Egyptian yoke, and restoring Moses and Aaron to us, and us to them: Here to set in order before you those Magnalia Dei, those wonders of the most High, were the work rather of a Chronicle than a Sermon; yet, for method's sake, consider the deliverance God hath wrought, and the alterations by which he hath compassed them. First, for the deliverance, he took us as a prey out of the jaws of the terrible, and broke every staff of the oppressor in pieces. Neither was this deliverance only from what was felt, but what was feared; what had been continued was bad, but that which was now upon the wheel, when God broke them in pieces, was yet worse, if worse could be.  
But now let us see what it cost ere Pharaoh would let the People go free; and first it cost the removing one that was a terror in the land of the living, and laid his sword under his head; the cause of all that misery these poor Nations felt for twelve years together was removed in a moment, God taking that quarrel into his own hand, and summoning him to answer before a higher Court of Justice than ever he erected. 2. It cost the discovering of the greatest hypocrites, dissemblers, and self-ended public pretenders that ever were in the world. 3. It cost the defeating of many Achitophel's, and turning the wisdom of the wisest into folly. The case of our Sovereign is set forth Heb. 11.33, 34. and that of his and our enemies is set forth also, if you compare Isa. 43.16, 17. with Isa. 1. ult.  
Let us study our own mercy and duty, consider what God has bestowed upon us, for what he removed from us. That which we have received from him is the greatest token of his love, even the Signet of his own right hand; he has fulfilled the same promise to us which he made to his people of old, after their return from captivity, Haeg. 2.23. in giving Zerubbabel the son of Shealtiel, in restoring one lineally descended from our ancient Monarches, whose undoubted right it was. Four things, some say, must not be in a Signet, it must not have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an idolatrous stamp or sculpture; and surely in this respect our Zerubbabel is a fit Signet for Gods own right hand, he neither names, knows, nor worships any other, save the God of his fathers; which will seem the more admirable, if we consider his age, and the advantages he might probably have made by changing his Religion. But neither the wicked and treasonable practices of these his enemies, who pretended to the same Religion, nor the complying overtures from the Factors of Rome, could ever bring him to bow in the house of Rimmon; thereby making it appear, that it was his settled persuasion, that he were far better sit down by the loss of three earthly Kingdoms, than hazard his Title to one heavenly Crown.  
2. There must not be cut or engraven on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an instrument of cruelty. Our Zerubbabel has no other but a stamp of clemency, and therefore in this respect also fit for a Signet to be worn on Gods own right hand, he never does any thing with a worse mind than punish, wishing really, utinam nescirem literas, when he is forced to sign a fatal Bill or Warrant, but where 'twere cruelty to spare, where transcendent villainy has left no room for pardon or mercy. So that though all men acknowledge him to be admirable at remembering men, yet must it be confessed, that he is far better at forgetting injuries.  
3. It must not have on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. an emblem of intemperance. Our Zerubbabel bears no other but the stamp of sobriety, he has throughly learned Lemuel's mother's lesson, Prov. 31.4. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes strong drink. He is far from the disease of the Kings of Israel that Solomon complains of, Eccles. 10.16, 17. He eats and drinks for health and strength, not for excess and drunkenness; yea, so far is he from this, that some who were habitual drunkards, as we have heard have been strangely reclaimed, since they perceived that they could not enjoy the pleasure of their sin, without the displeasure of their Sovereign. And therefore in this respect also is our Zerubbabel a Signet fit for Gods own right hand.  
4. A Signet may not have on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wanton or a lascivious Posey. Our Zerubbabel bears no other but a stamp of chastity, take all circumstances even to a miracle; Whose bed hath he defiled? whose Virgin hath he deflowered? had he been blemished but with the lest suspicion in this kind, time was when it would have been sufficiently aggravated: But blessed be the God of that grace, which has kep● him in this respect as well as in all others: So that he has perfectly learned that good old lesson, Regium est ita vivere, ut non modo hominum nemini, sed ne libidini serviant: surveyed the world, and not many such men; surely not such a King again to be found. And therefore in this respect also is our Zerubbabel a fit Signet for Gods own right hand. To prosecute this a little further, if any remain yet unconvinced, if any have the heart to look back upon, and hanker after the fruit of their ways, who have not perished, as they deserved, in the gainsaying of Corah; let them but consider the difficulty of the work they have to do, and than study to be quiet, and do their own business; if ever they prevail, they must pluck God's Signet from him, to which the Scripture has assigned three places, all importing the Signets safety.  
1. The right hand, as in the second of Haggai, the last before cited, and this implies custodia dextrae, the protection of his right hand, for them who are the men of his right hand, as Kings are styled; this, I say, implies ordinary preservation.  
2. There are Extraordinary cases of danger, and therefore he hath a stronger place; His Arm, a Signet on his arm, Cant. 8.6. God hath a strong arm, an outstretched arm, an arm of salvation for extraordinary dangers. This Signet of his has had sufficient experience of the hand, yea, and of the outstretched arm of his God too, for his defence in times of greatest danger.  
3. He hath yet a closer and surer place to set his Signet on, and that is on his Heart, in the place last cited, Cant. 8.6. and this betokens the greatest care and custody; the Heart is called Repositorium amoris, Love's Cabinet. Now Love is strong as death, says Solomon. There is than a Hand to hold God's Signet, an arm to defend it, and a heart for his hiding place: It will be hard to snatch him out of his Hand, harder out of his Arm, but hardest out of his heart. Lay aside therefore your thoughts of revenge, and take up thoughts of praises this day, and that shall be the third Branch of my Exhortation.  
3. Be exhorted to consider what Gods design may be in all the great things he hath done for, and amongst us; yea, in bestowing the Signet of his own right Hand, Arm, and Heart upon us; surely his main end is his own own glory, the carrying on of Christ's Kingdom, by removing what ever stands in its way. We have heard much talking in these last days of the Kingdom and Sceptre of Jesus Christ; if any Government in the world may pretend to these Titles above the rest, it is doubtless that ancient way by Bishops and Archbishops, which these expressions have been made use of to pull down, which Christ himself bears witness unto, by removing what ever stands in its way; Covenants, Congregations, Anabaptists, Quakers, whatsoever opposeth out Articles, Liturgy, and Episcopacy, is born down before it, Isa. 14.32. What shall one answer the messengers of the Nation? the Lord hath founded this our Zion, the poor of the Nation shall trust in it. God's design you see is founding Zion, raising a Phoenix out of her Ashes, making that which was but Brick to be Marble, and turning Sicamore into Cedar.  
4. Be exhorted to answer all his mercies with suitable returns, as he hath preserved the Gospel, so let us adorn it, as we do now again enjoy Holy Ordinances, so let us get Holy Hearts; Heavenly Institutions will but aggravate our condemnation if we be without Heavenly Conversations. We had need be the more careful in this particular, because no temptation is so strong under mercy as to break of Communion with God; the Devil's yoke being shaken of he would feign revenge himself by causing you to shake of Christ Yoke also; but if you would complete your mercies, set your Faces against your sins, show that you Honour the King by fearing God. Our sins drew down a heavy storm on the Father, for still we must acquit the Throne, and condemn ourselves, let our repentance procure blessings for the Son our Sovereign; for know this, that if judgement be removed and sin remains, it is removed in anger, not in mercy, God gives over punishing in displeasure. It may go, but it is Cum animo revertendi, it goes to return again, if we take not Christ's warning, Go and sin not more, a worse thing will befall us; if we do exalt ourselves, God will pled with us; if we turn his grace into wantonn ss, than his anger in smiting shall not be turned away, But his hand shall be stretched out still: That therefore he may not be provoked to withdraw these rich expressions of his loving kindness in displeasure, Give him in these three returns especially.  
1. Give him a return of Praise and Thanksgiving, magnify that ●od who hath sweetened all your sufferings with so gracious a deliverance; God expects this tribute from his redeemed ones, Call upon me says God in the day of trouble, I will deliver thee, and tho● shalt glorify me, Isa. 65.13, 14. there be the King and Country's friends distinguished from others by their joy and thankfulness on such a day. Behold, my servants shall rejoice, but ye shall be ashamed; behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. We are called this day as many as have a good will to King and Kingdom, to Sing the Song of Moses, and the Lamb; of Moses for Temporal, and the Lamb for Spiritual deliverances; if ever a Nation in the world had cause, we have to sing it this day, we are led from Egypt for Slavery, from Babel for Disorder and Confusion, from a mere Hell for Heresy and Blasphemy. Egypt began to double the tale, and now God resolved to free his People from making the Bricks; be not backward than, sing the song of Moses and the Lamb, speak thanks and live thanks.  
2. Give him in a return of Worship and of Service, testify your thankfulness by a constant attendance on his worship, when his People of old would go out of Egypt they had no other pretence but that they might Sacrifice to their God. You pretend you value the Liturgy, and remember the restitution of it as a great mercy this day, be constant therefore henceforth in waiting upon God in that Service, and show that you value it by abandoning the sins there prayed against, by improving the grace, and following the conducts of that spirit there prayed for and to, by being moved with the exhortations, and dreading the comminations of that book. This is the use we should make of such a deliverance, that being delivered from the hands of our enemies, we may serve him without fear; if we improve not mercies this way, God will say of us as David of Nabal, Surely in vain have I kept these men, and all that they have. 1 Sam. 25.21. They have requited me evil for good.  
3. Give him a return of holiness, let us testify that God leads us by being godly, and make it appear that Loyalty is very consistent with Piety, and that the best Christians are also the best Subjects. His presence among them was the great argument from which he pressed his People of old. O that his Spirit would bring forth this fruit of these his gracious deal, that we might be a holy people: let us take care of prostituting such mercies to the service of any lusts whatsoever. Beware o● making that use of peace and plenty that the rich fool in the Gospel does, Soul take thine ease, follow Luxury, Pride and Vanity, let not those that are or have been Filthy, Profane and Lose, be so still, let every one forsake his evil way, and the iniquity that is in his hand. That we who erewhile were scarce a People, may now be a People to the praise of the God of our mercies, that God may look upon our Sovereign for good, and that as he is, so he may continued as the light of the morning when the Sun is risen, even as a morning without clouds, and that we who are under rule, may every man set under our own Vine, and under our own Figtree, and praise the God of peace in peace.  
Sand us away at present with such apprehensions as these upon our spirits. God hath so done his Miraculous works, that they aught to be had in everlasting remembrance, and endeavour to lay the due Emphasis not so much on the things done, as on the doer of them; not so much on this that they are done, as that you can read God in them. Our Soul is escaped as a Bird, the Snare is broken, and we are esaped. And than to close up all, What shall I tender to God for all this? I will take the cup of Salvation, and I will pay my vows of thankfulness, of worship and service, yea, of holiness unto the Lord, for leading us as a flock from Egypt to Canaan, by the hand of Moses and of Aaron.   
FINIS.  

Books newly Printed, and are to be sold by Richard Thrale, at the Cross-Keys at St. Paul's Gate, entering into Cheapside.  
ECclesiae Anglicanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in qua perturbatissimus Regni & Ecclesiae status, sub Anabaptistica Tyrannide, lugetur. Dictante Johanne Gough S. Th. D. Coll. B. Ma. Magd. Oxon. quondam Socio, Vicariae Sti. Stephani juxta Cantuariam nuperrime restituto.  
The Most accurate History of the ancient City, and famous Cathedral of Canterbury, being an exact description of all the Rarities in that City, Suburbs and Cathedral; together with the Lives of all the Archbishops of that See, illustrated with divers Maps and Figures; published by William Sumner.  
A Breviate of our King's whole Latin Grammar, vulgarly called Lilies, (analytically disposed) or a brief Grammatical Table thereof, to facilitate the Apprehension, strengthen the Memory, and to increase the benefit of young Learners, made for the use of all Philologists; by the labour and pains of Josh. Brookbank  
Manchester all Mondo. Contemplatio Mortis & Immortalitatis. A Contemplation of Death and Immortality. The seventh Impression much enlarged, with the Latin Sentences rendered into English.  
The Mirror which flatters not, concerning the Contempt of the World; or, the Meditations of Death of Philip King of Macedon, Saladine, Adrian, and Alexander the Great: by le Sieur de la Serre Historiographer of France, transcribed into English from the French by T. Cary Esquire.  
An Antidote against immoderate sorrow for the death of our friends, taken from an assured hope of our Resurrection to Life and Glory. Delivered in a Sermon preached in the Parish Church of North-wraxal in Wiltshire the 12 of April 1660. at the Funeral of Sir William Button Baronet; by Francis Baily.  
The strong man ejected by a stronger than he: In a Sermon preached at Gloucester May 15. 1660, being the day his Royal Majesty King Charles the Second was proclaimed. By W. Bartholomew M. A. Vicar of Campden in Gloucestershire.  
A Sermon prepared to be preached at the Funeral of Walter Norbane Esq; by William Haywood D. D. and one of the Chaplains in Ordinary to his late Majesty of glorious memory.  
Virgilii Evangelisantis Christiados Libri 13. in quibus omnia quae de Domino nostro Jesu Christo in utroque Testamento, vel dicta vel praedicta sunt, altisona divina Maronis tuba suavissime decantantur, inflante Alexandro Rosseo Aberdonense.  
Carminum Proverbialium totius humanae vitae statum breviter delinea●●●● nec non utilem de moribus doctrinam jucunde proponentium. Loci communes in gratiam juventutis selecti.  
The works of that famous Physician D. Alexander Read, Dr. of Physic, and one of the Fellows of Physicians College London; containing Chyrurgical Lectures of Tumours and Ulcers.  
2. A Treatise of the first part of Chirurgery, which teacheth the reunition of the parts of the Body disjoined, and the methodical doctrine of Wounds.  
3. A Treatise of all the Muscles of the body of Man.  
The Manuel of the Anatomy of the body of Man, containing the Enumeration and Description of the parts of the same, which usually are showed in the public Anatomical Exercises, with sundry Figures; by Dr. Alexander Read.  
The Complete Gentleman, fashioning him absolute in the most necessary and commendable Qualities, concerning Mind or Body, that may be required in a Person of Honour; with the Gentleman's Exercise for Drawing, Limming, Painting, etc.  
Thearrum Botanicum, A Theatre of Plants, or a complete universal Herbal; by John Perkinson, in Folio.  
Paradici in soli Paradisus terrestis, or a Garden of all sorts of the rarest Flowers, with their nature, place of birth, time of flowering, useful in Physic, or admired for beauty: To which is added a Kitchen-Garden, furnished with all manner of Fruits, and Roots, and Herbs, used with us for Meat or Sauce. Also the Art of pla●ting an Orchard; with the right way of Preserving and Conserving of them, with their select Virtues; by John Perkinson, in Folio.