Moses and Aaron Brethren OR, The Excellency, Necessity, consistency, and usefulness OF MAGISTRACY and MINISTRY under the GOSPEL: Opened in a SERMON Preached at the Assizes held at Derby, the Eighth of March, M DC LIII. By Samuel Gardiner, M.A. late Fellow of Corpus Christi College in Cambridge, and now Minister of the Gospel at Eckington in Darbyshire. Published not for Contention, but Satisfaction. LONDON, Printed for John Rothwell, at the Fountain and Bear in Cheapside, 1653. To his honoured Friend and Patron, GEORGE SITWEL Esquire, High Sheriff of the County of Derby. SIR, MY special respects and obligements to yourself, was that which drew me forth upon this service: What was preached at your desire, is now published under your Name. If I have spoken somewhat freely in matters of so great concernment; it will be (I hope) in these times of freedom, if not commendable, yet pardonable: Et veniam pro laude peto. I am not ignorant, that the World is even surfeited on Sermons, many having been hearers so long, that now like them that live by the falls of the River Nilus, they are grown spiritually deaf, hear no more. But the occasion of this Sermon is not ordinary, may be less hereafter; and such as will not patiently hear, may possibly better see their own error, who while they pluck one stake after another out of the hedge of Government, endanger the laying all flat and level. Magistracy and Ministry are the great stays of the World, preservatives of Order, Distinction and Reverence. The Ministry is the Magistrates guard, bank and bulwark; of singular use, even to civil peace and obedience, unless we can believe that a people will honour Magistrates, and obey their Laws, that through barbarous irreligiousness fears neither God nor men. But some men are so unjust as to desire a Ministry, and yet to grudge them their maintenance, unless what's next to none, an arbitary, poor and uncertain one, as hard to come by, as to live on. SIR, be you pleased still to continue a cordial friend to Magistracy and Ministry, Religion and Learning, Piety and Sobriety; which will engrave you on the Annals of Time, a true Commonwealths-man: Praying the blessings of Heaven on you and yours, I rest Your obliged Friend and Servant in our Lord, Sam. Gardiner. Moses and Aaron Brethren: OR, The excellency, necessity, consistency and usefulness of Magistracy and Ministry under the Gospel. PSAL. 71.20. Thou leddest thy people like a flock, by the hand of Moses and Aaron. THe Psalm is a Psalm of Asaphs. It may be entitled Asaphs rehearsal Sermon, or a Psalm to bring to remembrance God's ancient mercies. The title of the 38, and the 70 Psalm. I will remember thy wonders of old, verse 11. old wonders of mercy. The Prophet (for so he was, as appears, 2 Chron. 29.30.) at the penning of the Psalm, seems to have been in a sad condition: his spirit overwhelmed, verse 3. so as that he could neither sleep nor speak, verse 4. yet he endeavours to raise up his hope and heart in God, by calling to mind his ancient loving kindness to his people Israel, whom when they came out of Aegype, a rude, mixed and ungoverned multitude, he was yet pleased graciously to take the guidance and government of, to carry them through the red Sea, Mare algosum, whose weeds hindered their passage. Specialiter facta ant dicta generaliter sap●unt. Tertul. Heb 13.5. through all difficulties and perplexities in the Wilderness, to the promised land, by the service of Moses and Aaron; this the holy man of God recounts here, to his own particular comfort and encouragement as a singular mercy, not to be forgotten, with which he closes his Song, and concludes the Psalm, Thou leddest, etc. In the words we have, 1 A singular and special mercy celebrated, The government of Israel in the Wilderness, expressed in this word, Leddest. 2 The principal Author of this mercy, God himself; Thou leddest. 3 The Instruments employed by God, in and for the bestowing this mercy, Moses and Aaron: By the hand of Moses and Aaron. 4 The subjects of this Government, or persons partaking of this mercy, Gods own people: Thy people. 5 The manner or temper of this Government: like a flock. Thou leddest, etc. To begin with the first particular, the mercy here celebrated; The Government of Israel in the Wilderness, expressed in this word, leddest. A mercy indeed most fit to be thankfully celebrated and remembered. For Government is the mercy of all outward mercies. Exod. 39 29. Ordo est anima mundi. The bond that binds, as the High Priests girdle, his other garments, all other blessings to us. The very life and soul of the World, without which it would presently return to its old Chaos of confusion, and become a carcase of corruption, rotting into its first simple elements. In a word, the very breath of our nostrils, without which we can no more live then without the common air we breath in; an expression borrowed from no Court-flatterer, but from the Prophet Jeremy, and applied by him to none of the best Governors, King Zedekiah, Lam. 4.20. The breath of our nostrils, the anointed of the Lord, was taken in their pits, of whom we said, Under his shadow we shall live amongst the heathen. But I need not sail to Ophir for Gold, to gild this subject, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, placidè deducere, ut pastor gregem. Pagninus. there's enough, a mine in the Text, in this one word ledaest. For it's a Pastoral leading, or the leading of a Shepherd his sheep, so much the word here used implies, and the latter words clear it; for thou leddest like a flock, and so consequently, as a Shepherd. Now in the Shepherds leading of his flock, there are three things that will sufficiently set forth, and commend unto us the excellency of the blessing of Government. 1 Direction. 2 Provision. 3 Protection. 1 In the Shepherds leading there is direction, to which purpose, as our Saviour (the chief Shepherd of our souls) observes according to the custom of those Eastern Countries, he goes before them, he leads them forth, John 10.4. and he brings them in, he has his whistle or voice to call, and if that will not do, his Dog to fetch in wanderers and stragglers. Government a singular mercy in respect of direction, in regard it guides and directs men what to do, how to carry themselves in the several wind and turn of their lives. And this it does by wholesome and good Laws, which are communis ratio, common reason, or reason of State, National wisdom and understanding, civil directories pointing the unexperienced Traveller, like the Mercurial Statues of old, into the right path, or path of right: Deut. 4.6. Sheep are animalia erratica, apt to err and go astray. It's no way good or safe for them to be left to the self-destructive liberty of their own stragglings. Praemio & paenâ. They must be enfolded betwixt rewards and punishments of wise laws, and sometimes upon trespass impounded. Psal. 119. last. And men have their errors too; I have gone astray like a sheep that's lost, says the Kingly Prophet. The far greater part of men are born, not to rule, but to obey; to be led and directed by others, seeing they have not a sufficiency of reason and understanding, much less of grace and honesty, to carry themselves inoffensively toward God and man. The people of Israel, God's own people, never strayed farther from all Piety and Justice, then when every man was left to his own government and self-direction; doing what was good in his own eyes. As we may see in the story of the Levite and his Concubine (and such times usually make bold with the Levite) recorded in the last Chapter of Judges, and the last Verse. Government a singular mercy in respect of direction, that's the first. 2 In the Shepherds leading his sheep, as there's direction, so provision; Praeit ut prosit. he goes before them, but it's to feed them; he leads them, but it's to green pastures, and clear still waters, Psal. 23.2. Government a singular mercy in respect of provision, in regard it provides for all, taketh care of all, even of the poor, of infants and outcasts, that else would perish: it regulates trade, it forbids Monopolies, ingrossures, depopulating enclosures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aristotle wrote to Alexander. Psal. 50 1. Diuúm Pater. that so all may live in employment. Governors and Magistrates, the powers mentioned, Rom. 13.1. as they are ordained of God: so it's in bonum, for good, to be not flagella ira Dei, the plagues and scourges, but rather provisores, to provide for the people committed to their care. To be like God whom they represent, optimi as well as maximi, best as well as greatest; and first best, and then greatest. The hunger-starved Egyptians run to Pharach, and he sends them to Joseph, and what would they have done, if they had not had a Joseph to provide for them? 2 Kings 6 26. The woman in the siege of Samaria, cried out to the King, Help, my Lord, o King. Hence the Heathen placed the Images of their Magistrates by their spring-heads, which refresh all comers, Caussinus. H●ero. Gen. 20. Haurite ex me tanquam ex Nilo vestro, Vespasian to the Egyptians in Sueton. Patres Conscripti. 1 Tim. 5.8. the poorest and meanest. The King of Gerar is styled Abimelech, that is, My father the King, and the Roman Senators were usually styled Fathers. Now it belongs to Fathers, as to guide and govern, so to provide for their family. Government, as it's a direction of all, so it's intended by God as a provision for all; and therefore in its own nature, a singular blessing to all. 3 In the Shepherds leading, as there's direction and provision, so protection: as he guides and feeds, so he defends his flock. To this purpose he has his staff, and chief his Dog, not to worry weak sheep, but abigere lupos, to drive away the Wolves and beasts of prey from the fold. Otherwise he's a hireling, one that cares not for the sheep, but the wool. Tondere, non tueri. Government a singular mercy: for as it directs men where they are apt to err, provides for such as are most exposed to want; so it protects all in what they enjoy. Pluck up the hedge of Government, and all things are common. No man has any thing which another may not say is his, if so be he have the longer sword: Magistrates are therefore styled the shields of the earth, Psal. 47.9. The shield is a weapon of defence, not offence: it keeps off blows, it interposes itself twixt harm and the body. Codrus in Just. The Fabii and Decii in Florus. 2 Tim. 3.1, 2. All stories divine and humane are full of the names of such as have sacrificed themselves to certain death for the safety of the Commonwealth. But, alas! we are fallen into the very dregs of time, men are lovers of themselves, and that's a sign of perilous times, yea, a cause. The King of Tyre is called an anointed covering Cherub, from the tender protection he gave his people, quasisub alis, Ezck. 28.18. as it were under his wing: Magistrates, when worthy of their place and calling, are Angeli Custodes, Guardian Angels of the places they presule over, like the Cherubims that covered the Ark, the Law, and the Testimony from profane irreverence, Exod. 37.9. or like those Cherubims in Paradise, that with the flaming sword of Justice defend the lives and possessions of their people in peace and security. And is not this, my beloved, a singular mercy? have ye so soon forgot lawless and plundering times? Fear, lest a worse thing happen unto you. Doubtless, to be deprived of the benefit of good Laws, and the protection of Government, is nothing else then with Nebuchadnezar to be driven to live amongst beasts, of if amongst men, under the curse and trembling of Cain, that, omnis homo lictor, every one that meets us will slay us; Government then a singular mercy in respect of protection. Let there be none amongst us then that may deserve the brand of Saint Peter, 2 Pet. 2.10. Judas 8. and Saint Judas, set on some in their days, (so ancient is the mistake of true Christian liberty) They despise dominion, and speak evil of dignity: presumptuous and self-willed persons. Legibus servire libertas. Cicero. Aquinas. Yenophon. Cyrus. We should be most ungrateful to God and men for so excellent a blessing, if we should look upon all Government as tyranny and slavery, on just Laws as bolts and shackles. It's true liberty to obey good Laws. For good Laws are nothing but recta ratio, right reason, and he's a beast or a bedlam, that will not be ruled by reason. The Persians taught their children the knowledge of Laws assoon as of Letters. And the Cretians and Agathyrsi were so in love with their Laws, Concentu quodam Musico. Aelian. Var. hist. Deut. 32. that they taught them their children in Songs with Music. An imitation possibly of Gods own prescription, who taught his people the sum of his Laws in a Song. Saint Paul gives order that Prayers, and not only Prayers, but Thanksgivings also should be offered up to God for all in authority, 1 Tim. 2.1. that under them we may live a peaceable life; if that we may, surely much rather when we do, or may if we please. And great reason thanks should be offered up to God in this behalf, in regard Deus nobis haec otia fecit; God is the principal author of this mercy, whosoever be the instruments, Thou leddest, though by the hand of Moses and Aaron. God was the Shepherd of Israel, Psal. 80.1. that led Joseph like a flock, even he that sits between the Cherubims. Thou leddest, says Isaiah, thy people with thy glorious arm by the right hand of Moses The hand was Moses, Esay 63.11. o but the glorious arm wrapped in the cloud was Gods: Thou leddest. God is indeed the great State-holder, the upholder of Government in the World. Psal. 47.9. The Cap of Maintenance fits only his head, Cujus nutu geruntur omnia. The shields of the earth are the Lords, they bear his arms, image, and inscription; he holds them up, and over the world. Dan. 4.3 Omne regnum sub grautori. In ipsos reges Imperium est Jovis. The Kingdom is the Lords, and he is the chief Governor among the Nations, Psal. 22.28. and this Kingdom rules over all, Psal. 103.19. even in and over the Kingdoms of me●, disposing of Crowns, and Sceptres, as he pleases, leading his people by them that are their Leaders, though not by miraculous or immediate, yet by special and overruling providence. This is old doctrine, and therefore I like it the better, Christianus nullius hostis, ne dum Imperatoris quem scit à Deo suo constitui. Colimus ergo Imperatorem ut hominem à Deo secundum, & quicquid est, à Deo consecutum. Tertul. ad Scap. Indè Imperator unde & homo, indè potestas illa unde & spiritus. Apolog. Cujus jussu animae nascuntur, & reges conflituuntur, etc. Iren. lib 5. ad finem. as old as Tertullian. A Christian, say● he, is no man's enemy, much less the Emperors, whom ●e knows to be appointed by his God. Go therefore, reverence the Emperor, as a man next to God, and as one that has obtained whatever he has gotten from God. And elsewhere, Thence 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, his Word, whose saying is making, who has said of these men, Ye are gods. Psal. 82.6. That popular saying then, that all power is from the people, must be wisely and warily understood, else it will be found both dangerous and irreligious. For though it's true, government of men over men is usually committed for execution to men, by the free consent and choice of men; yet we must still firmly hold, unless we deny providence, that it's primarily, principally, and originally from God, from whom, though in part by the good wills of men, descends every good and perfect gift, Jam. 1.17. And seeing the power or dominion of men over beasts and creeping things is on all hands acknowledged so divine, as that it's made a special part of God's image, or likeness in man, certainly the power and dominion of men over their fellow-creatures men, must need be much more divine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jupiter quasi juvans pater. the very image that fell from Jupiter, mentioned, Acts 19.35. Yea, the image of the living God, the true helping Father of the World, fall'n on men, causing them to shine like Moses with the glorious beams of his own power communicated to them. In a word, to close this particular, Government of men is nothing for the substance, but a power over m●ns estates and lives. But this power must necessarily come primarily and originally from God; for who shall exempt the Magistrate, taking away any man's life and estate, from those general, and by men uncontrollable Laws, Thou shalt not kill, Thou shalt not steal, but a divine dispensation, and a law equal in authority to the former? A willing agreement and submission of men is not alone sufficient. For though I be willing to be killed, desire, yea command another man to kill me, yet he may not take away my life. Neither does the heinousness or notoriousness of men's crimes authorise men to punish; for if one were going to suffer for killing his own father, a private man cannot without murder put him to death. But there is a divine Law impowring some men to these great actions, recorded, Gen. 9.6. He that sheds man's blood, by man shall his blood be shed. God has resolved and enacted that in case of murder one man shall have power by virtue of this grant and grand Charter to take away, Gen 9.6. Magna Charta Magistratûs. even the life of his fellow-creature, and that lawfully. Neither are we to conceive that God will himself punish every murderer, as Socinus would evade; for it's clearly expressed, By man shall his blood be shed. God has authorized and deputed men to be his Ministers and Administrators o● judgement on men. The Magistrate or power is God's Minister impowered, and ordained by him to execute wrath, i e. severe punishment, even to death, on evil doers. For he bears not the sword in vain; and the sword we know is the instrument of death. Jehoshaphat in his charge to his Judges, 2 Chron. 19.6. tells them they judged not for men, i.e. primarily or only, but for and in the room of the Lord, as his Deputies and Vice-gerents, ministers and instruments; so that what they do according to his powers and instructions, he does by them: Thou leddest, though by the hand of Moses and Aaron. Let the fear of God then fall upon all your hearts this day. Every thing that's divine, springs from God, bears his Name and appointment, is sacred and reverend. Power of some men over others naturally their equals, is from God his order and institution. They could have no power over us, our lives, and estates, were it not given and granted them, not only from beneath, by the will of men, but chief from above, by the will of God, as our Saviour acknowledges concerning even pilate's jurisdiction over him, which was usurped, or at least imposed without the free consent of the people, as all Histories manifest. The powers that be, are ordained of God, John 19.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and no power but is so, Rom. 13.1. The God of gods has said, They are gods, and we must reverence him and his power in them. What then? our Saviour said concerning John Baptist, What went ye out to see? a man clothed in soft raiment? etc. Matth, 11.9. We may apply to the present occasion: What come ye out for to see? men clothed in Scarlet, mere men? yea, I say unto you, These are more than men; for God hath said of these men, that they are Gods, and all children of the most High. So that, I hope, I may use in a better sense the words of those of Lystra: The gods, Acts 14 11. or rather God is come down to us in the likeness of men. Truly, my Lords, the solemn sound of the Trumpet (a good Memoranaum of the grand Assize, whereat Judges themselves must be judged) your scarlet dipped in the blood of Malefactors, Vox capitis in ore membri. your erected seat of Justice and solemn attendance, are apt to breed awe in the hearts of men. But, alas! this is but the outside, the ceremony, and trappings of honour, ad populum phaleras. The sacred majesty of God, whose person ye represent, whose Judgement ye pronounce, on evil doers, (for the Judgement is not yours, but the Lords, Deut. 1.17.) This is that which makes ye truly honourable to all religious and judicious minds. Divinity is the maintainer of your civil Honour, and Religion bears up the Tribunal in reverence, whilst men are taught to discern God, as having the chief hand and stroke in Government, by whom King's reign, Prince's decree Justice, yea, all the Nobles and Judges of the earth. Prov. 5.16. Whilst men see and acknowledge God ruling by Rulers, and leading by them that are Leaders. Thou leddest by the hand of Moses and Aaron. 3 But lest any should be so wrapped up into the consideration of God's Sovereignty and providential rule of the World, as to despise Moses and Aaron, the Instruments he employs; we must give them a just and due consideration, and so the third particular, the Instruments employed by God in and for the handing down this heaven-borne blessing, By the hand, or Ministerial service, of Moses and Aaron. It was the declaration of Corah, and his Complices (and I am sorry to hear some men use even the very same words; the dumb earth opened her mouth against, and I thought had sufficiently confuted and buried, unless we could expect stones should speak) Are not all God's people holy? his Clergy, lot, and inheritance? what need of Aaron the Priest? And is not the Lord amongst us? does not he guide and govern the World? does he need any Vicars or Vicegerents? what need of Moses the Magistrate? But sober Christians, and such as will, may easily understand, that God, as at first he made all things of nothing alone by himself: so he could, if he so pleased, preserve and continue in being all things he has made alone by himself, without the subsidiary and assistance of one creature to another. And he could, as preserve all creatures alone by himself, so instruct and teach, rule and govern all men by his own power and Spirit, without the Ministry or service either of Moses or Aaron, Magistrate or Minister; yet we know notwithstanding God's almightiness, he has appointed secondary causes, means, and instruments in order to preservation; and it's no trusting, but tempting of God to expect preservation from him, unless we use the means appointed by him under his blessing thereunto. Now as for preservation, so for instruction & correction of evil doers God has appointed secondary means and instruments; to wit, Magistrates and Ministers. And it's no less presumptuous tempting of God to expect immediate revelations in order to instruction, or miraculous executions of judgement from heaven on evil doers in order to correction: no, we must humbly use the means God has settled and ordained thereunto. Not as if he could not do these things alone by himself, but in regard his wisdom has so determined, partly to put the honour of employment on his creatures he has fitted thereunto; partly to try our obedience to him by obeying them. For it's a truth appears every day more and more, that such persons as contemn the Ministers of God (and Magistrates are Ministers too, Rom 13.4. He is the Minister of God to execute wrath) will thereby be emboldened to contemn God himself; and that they that despise the Ordinances and appointments of God, as to the Church, will hardly obey men's, as to the State, for God's sake. Power and Authority is, as hath been cleared, primarily and originally in God, but he keeps it not in his own hands, but delegates and deputes men over men in his room and stead; to whose care and guidance he commits his people, making use of their service and Ministry; Thou leddest thy people by the hand of Moses, etc. And here we have two things considerable. 1 The order. Then the union. 1 The order. First Moses: then Aaron. Moses, who is he? the supreme Magistrate; the priority and precedency is his. Papists are for the Supremacy of Aaron; Protestants are for the supremacy of Moses. And surely herein we observe Gods own order. In the prophecy of Haggai, Zerubbabel the Governor or Prince of the Captivity is five several times constantly set before Joshua the son of Josedec the High Priest. 2 Kings 2 25. Solomon put Abiathar from his place. S. Peter exhorts all Christians without exemption to submit to the King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as to him that hath apicem authoritatis, 2 Pet. 2.13. Tanquam praecellenti. the supereminency over all persons whatsoever. Surely Saint Peter better knew Christ's order then his pretended successor. Tertullian acknowledges the Pagan persecuting Emperor the next man to God, greater than all, whilst less than God only. Neither is any ignorant that have looked into Ecclesiastical History, how this supremacy of power, even in matters of Religion was enlarged and exercised by the succeeding Emperors, when they became Christians. Non eripit terrestria, Colimus Imperatorem ut hominem à Deo secundum. Tertul. ad Scap. Omnibus major dum solo Deo minor. Apologet. Euseb. vitâ Constant. Socrates, etc. qui regna dat coelestia. And what was the right of Emperors then, holds proportionably true of all supreme Powers now under their several kinds and forms of Administration. Protestant-Ministers were the revivers and chief maintainers of this ancient truth against Popish claims, with their ink and blood, for which the Magistrate owes them a kindness, who notwithstanding they differ among themselves, as to the particular form of Church-discipline, (do not Lawyers and Physicians differ in opinion?) yet they all agree in an acknowledgement of subjection to the supreme Magistrate. For Episcopal men, their Judgement is known. Presbyterians acknowledge themselves accountable to the Magistrate in theri Ministerial Functions. Papers in the Isle of Wight, the last Considerate. and caur. of the Londoners, upon Apologet. Narrat. And congregational men say they give more to the Magistrates power in matters of Religion than the former; so that though there be an avowed distinction, as to the right of Administration, (for we read not that Moses meddled with the administration of holy things after the consecration of Aaron, and we know how dear it cost Saul his sacrificing, and Vzziah his incense burning) yet seeing there is a professed subjection to the Magistrates superinspection, regulation, and censure, there may well come in the second particular, the Union, By the hand of Moses and Aaron. Not by the hand of Moses alone, nor by the hand of Aaron alone, but by the hand of Moses and Aaron; both are instrumental in order to this mercy both are employed by God, both useful and necessary; for without Moses they would not have been a people, a flock, but as sheep scattered on the mountains of prey, having no Shepherd; and without Aaron they would not have been God's people. As men, we need Moses; as Christian men, we need Aaron. And better to be no men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diod. Sic. apud Just. Martyr. in Paraen. Exod. 4.14, 15. than not to be religious men; and to be no people, than not to be Gods. When Israel God's people here were to be led out of Egypt, Moses (whom the very Heathen commend, as a prudent and gallant man) would not undertake this service alone, wherefore for the facilitating the work, God tells him, Aaron the Levite his brother was coming to meet him, and would be glad in his heart to see him. They meet, and kiss each other, and both are commissioned by God to bring Israel out of Egypt; Thou leddest thy people by the hand of Moses and Aaron. And it's here by the hand: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manu, in, or by the hand; in the singular, not hands, to intimate the unity and consistency of these two persons and their functions (distinct, though not opposite) together. Moses and Aaron may be several fingers, and his may be the longest, and yet they may well make up still one hand of Government: Matth. 17.3. by the hand of Moses and Aaron. There is no inconsistency 'twixt Moses and Aaron, Magistracy and Ministry. There's no jarring in the Mount 'twixt Moses the supreme Lawgiver, and Elijah the King-reproving Prophet. Exod. 7.12. Revel. 11.8. Moses his rod though it may devour the rods of the Egyptian Sorcerers of Rome, (which is spiritually Egypt) that draw people to the obedience of another supreme Head, yet not Aaron's rod. Numb. 17. 1 Cor. 4.21. And Aaron had a rod laid by the pot of Manna: So had S. Paul; Shall I come unto you with the rod? The rod of information and correction are not inconsistent, but subservient each to other: Lightning should go before Thunder: inform, convince, then think of punishing men. Moses and Aaron we know were brethren, and brethren naturally love one another, and are helpful each to other. When Israel was entangled in the war with Amaleck in the Wilderness, Exod. 17.12. Moses' hands grew weary and heavy, Aaron then held them up. Had not Aaron helped Moses, Moses had not held out, nor Israel prevailed against their enemies. They were led, but still by the hand of Moses and Aaron: Whether is it any hindrance to this so desirable and useful harmony, that Aaron pleads a divine right for his office, as Moses for his: is it any wonder that brethren lay claim to the same Father? Moses and Aaron are Brethren. But to show the weakness of this exception. Are not all Magistrates by divine right as well as the Supreme? Does not the Apostle say, There's no power but of God; Rom. 13.1. Beza in locum. and, Let every soul be subject to the higher powers? The Apostle says not, as Beza observes, Let every soul be subject to the highest power, but to the higher powers. And inferior Magistrates are higher powers, in respect of the people, as well as the Supreme. Will they therefore undermine the Supreme? or must the Supreme Magistrate, to show his Supremacy over all, perform all Offices in his own person? Have not Masters a clear divine right to rule their servants? Parents to rule their children? are they therefore inconsistent with the Supremacy of the civil Magistrate? May they not with subordination and declared subjection, mould up into one civil Polity, Society and Government? I have stuck a little in this, in regard there are evil, envious men who go up and down sowing the tares of division in the Nation betwixt Brethren, even these two, Moses and Aaron. As if they were Cadmei fratres, brethren that cannot stand together, but must destroy one another; surely there is no such antipathy, as these men (fearing their own shadow) imagine 'twixt Magistracy and Ministry. If so, surely it would have appeared long ago in the government of God's people, but there's no such complaint; yea, contrarily we have in this very text a thankful acknowledgement of God's singular mercy in and by the government of both, subscribed in the behalf of himself and all God's people, by the undoubted Prophet Asaph: Thou leddest (amongst other special mercies) thy people by the hand of Moses and Aaron. And this leads me to the fourth particular, the subjects of this divine Government, God's own people, Thy people. The people whom he chose out of all the Nations of the earth to be his peculiar people, a people to whom he was not only a God, but a King; for their Government was a Theocracy, as Philo calls it. The Lord was their Lawgiver, the Lord was their King; as they acknowledge, Esay 33.22. A people to whom he not only gave most excellent Laws without them, to guide them, (for their Laws were all divine, of Gods own framing) but also his holy Spirit within, to rule and govern them, yea, who enjoyed extraordinary manifestations of the Spirit, in Dreams, Visions, and Revelations, Vrim and Thummim; God's miraculous presence, going before them, and leading them by the Cloud by day, and the Pillar of fire by night; & yet notwithstanding all this, God would not leave, even this people, to their own private spirit, and self-government, but committed them to the guidance and public direction of Moses and Aaron, men subject to the same passions, weaknesses and miscartiages with themselves. Thou leddest thy people by the hand of Moses and Aaron. By what hath been said (honoured and beloved) ye may easily discern the self-conceit, or at least deceit of those, who because they are, as they say, God's people, have his grace and Spirit within to teach and govern them, despise all outward instruction or government as below them, bitterly scorn and revile the Ministry both of Moses and Aaron. For Moses the Lawgiver, they have the Law written in their hearts. They need none of your outward dead, killing letter. They have the Spirit: and no question, the Spirit of God is as able to make a man on a sudden without study or meditation an accomplished Lawyer, Physician, Husbandman, etc. (as a Minister) and makes in that manner in these days as many of one sort as another. But for Aaron, they are all Priests, and why not Kings too, as well as John of Leiden? all Prophets taught of God, and shall they be put to charges to be taught of men? But such Anabaptistical fancies as these are sufficiently discovered by the light of this Text, to honest minds, that seek nothing but truth, and the saving their souls, not their tithes. For we see here plainly that God settled this way of governing by Moses and Aaron, ruling and teaching Elders, over his own people; it's clearly divine: and dare any man think God settled a Government over his people, tyrannical, oppressive, or prejudicial to their temporal or spiritual concernments? yea, though in those days, the Canon or Rule of divine Writ not being fully completed? The true spirit of prophecy, not that boorish, apish spirit, that scares Ranters and Quakers out of all sense and reason, was more generally bestowed then now it is, or need to be; yet God would still have a public, outward, standing Magistracy and Ministry, to rule and direct his people; and he that presumptuously and contemptuously opposed their directions, Deut. 17.12. was to die the death: so far was God from leaving every one to his own humour, and self-government, even of his own people, who were a Kingdom of Priests, holy, and dear unto God, as well as any now under the Gospel. But says the Socinianized Anabaptist, There's great difference 'twixt the Jews and us: Gradu, non substantia. Iten. Euseb. was the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. 1. § 5. we are Christians. You must not urge legal adminstrations and institutions in Gospel-times. I answer, The Jews were Christians as well as we, were they not believers, saved by faith? Heb. 11. Was not Abraham one, who was the father of the faithful? The Jewish and Christian Church differ not in substance, but in degree of perfection only; in time and growth, not in nature. Can they prove Magistracy, Ministry, or Tithes either Ceremonials, things that have in them any thing peculiar typical, proper to the Jews as such, no way allowable under the Gospel? if not, their exception is vain and frivolous. But who were they to whom Saint Paul writes, Rom. 13.1. to be subject to the higher powers? Were they not Christians? Does he not enjoin Titus to put Christians in mind, Tit●s 3.1. to be subject to principalities and powers, to obey Magistrates? This is New Testament-doctrine, and is not that a Christians? 1 Thess. 5.12. We beseech you, Brethren, to know them that labour amongst you, and are over you in the Lord, (surely without self-exaltation, and love of pre-eminency) and to esteem them very highly for their work sake. What work? for admonishing you. Isaiah 29.21. But men of this spirit most scornfully mis-esteem them, hating them whose special ofice it is to reprove in the gate. And no question, they that hate Ministers for admonishing them of their sins and errors, do, however they hid it, hate Magistrates much more in their hearts, for punishing their persons. But if such principles of levelling Anabaptism prevail, it's no great matter whether men be Magistrates or Ministers; they'll make a perfect parity: which if it be the Gospel-Reformation, it's just it should be a thorough one. But I shall close up this with the serious and seasonable admonition of Saint Peter: Wherefore, Beloved, seeing ye know these things before, 2 Pe●. 3.17. (what they tend to) take heed, lest ye be carried away, (as with a land-flood) with the error 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the lawless ones, or, as we read it, wicked ones. And they may well stand together, for lawless persons are wicked persons, either they must be so or the laws. Such they have formerly proved; witness the Circumcelliones, or rigid Donatists of old, and the Anabaptists in Germany of late. But lest any should surmise, as the world is full of jealousy and mistake, that I have spoken all this while covertly for ryranny, oppression, or persecution of quiet and harmless persons; for insolent domination over God's people, either by Moses or Aaron, Magistrate or Minister; let me request your patience to the last particular. The temper or manner of this Government, which I have hitherto vindicated and commended, expressed in this Metaphor, like a flock. There's two things it, Lenity, Unity. I am for both. 1 Lenity, like a flock; not like an herd of Swine, or drove of Oxen, that are driven by violence and rigour; but like a flock of sheep, that must be gently and tenderly led. The Romans sometimes took their Generals from the Plough, Duci volunt, n●n cogi. which rips up the bowels of our common mother, the earth; but God, when he chose a man after his own heart to govern his people, Flotu lib. 1. David, from following the Ewes great with young, (a condition requiring all tenderness) he took him that he might feed Jacob his people, Psal. 78.72. and Israel his Inheritance, He brought him up a tender Shepherd over sheep, that so he might make him (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Homer calls his Prince) a fit Shepherd of men Moses was a man of the same occupation, a Shepherd, and of the same temper and disposition too; Numb. 12.3. the meekest man upon the face of the earth, as soft as the wool on his Sheep's backs; his gentle hand it is by which God led Israel; not Phaeton's or Furius': Thou leddest thy people by the hand of Moses. 2 It notes as a leading with lenity, so in unity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sicut pecudem, like one sheep in respect of unity; like a flock, in respect of society and communion. Our Saviour often compares his Desciples to sheep; it's his usual Hieroglyphic, Joh. 10. Matth. 25. Sometimes to a flock, Luke 12.32. Fear not, little flock. Heb. 10.25. Sheep are animalia aggregativa. Love the flock, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to synagoguize, to assemble together. Beasts of prey, as lions and bears are solivaga, love to wander alone. It's true, sheep are apt to go astray; and therefore Shepherds are necessary, but it's never more than when they leave the Shepherd and the sheep-fold. I have gone astray like a sheep that's lost, Psal. 119. ult. We read in the Gospel of a sheep lost, seldom or never of a flock lost. There's great security, as well as comfort, in the communion of found and honest Christians. The communion of Saints is indeed an article of our faith, but we have disputed it almost to nothing. I care not to grasp shadows. But certainly, God delights not in subtle, nice, and unnecessary separations and divisions. It pleases him little to see his people scattered up and down in holes and hedge-bottoms. He loves to see them tanquam gregem, like a flock. Thou leddest thy people like a flock. And o that God's people would be like God's people here, like a flock. And to that end that they would without peevishness or prejudice be led, Ezek. 13.7. Matth. 26.31. as God in all ages has led his people by Moses and Aaron, Magistrates and Ministers; for seeing there is no infallible spirit to direct us in our days, unless in the Pope's chair, or the Anabaptists stool, it's the surest and best way of government. God has now left us to follow, at least to submit to the judgements of such men as God in the way of providence, has (according to the judgement of men able to discern) endowed with gifts suitable to places of public instruction or direction. For self-conceited fancy and pretended revelation, or authorization by the Spirit only, is the mother of all confusion and delusion. And o that Magistrates whom God has designed to rule, would lead his people like a flock, in unity with lenity. So as to be neither Jehu's, driving too furiously, lest they over-drive the sheep; nor yet Gallio's, ruling too negligently, betraying their own authority, together with the people's security. That Ministers would study Unity, the end of their Office, Ephes. 4.16 Ephes.. 4.16. that the whole body of the Church being compacted, not distracted into factions and fractions, (which we know hinder thriving by dislocation) may grow to the increase of itself in love. And that people would know them that are over them as Pastors and Shepherds in the Lord, harken to them, Heb. 13.7, 17. 1 Pet. 5.4. following their faith, and sound Doctrine, seeing they must render an account of their souls to the chief Shepherdat the last day, that they may do it with joy, not grief of heart, which will not be profitable for them. My Lords, ye are this day to drive the chariot of the Sun of righteousness, betwixt these two Tropical points, Lenity, Unity; ye are to sing David's song in the me●n, of mercy and judgement will I sing. Psal. 101.1. Let mercy have the precedency, go before; but let judgement pursue, and overtake evil doers. To take out the Prophet Micah's lesson, Micah 6.8. To love mercy, and to do justice: so to love mercy, as to do justice; so to do justice, as still to love mercy. To which purpose, forget not Aaron, he's your brother. The benefit of the Clergy, as it's commonly called, is, as I conceive, under your Lordship's favour, a prudent mitigation of the severity of our Laws, wisely entwisted into the administration of justice, by our foreseeing forefathers, Net totam se● vitutem ferre possumus, nec totam libertatem. who knew our temper, that we could endure neither all lenity, nor all severity. Too much liberty will make us wild; too much severity will make us mad. Medio tutissimus ibis: the mean is safest, best. Led us then, in a word, like a flock; with lenity, lest we be worried by our keepers; with unity, lest we worry one another. So aim at unity as to use lenity; so exercise lenity, as still to preserve unity. So shall ye be as gods, knowing good and evil, fit Instruments and Representatives of him, that led his people like a flock by the hand, etc. FINIS. June 25, 1653. Imprimatur, Edmund Calamy.