Moses and Aaron; THE KING AND THE PRIEST. By the Author of the Examination of Tilenus before the Triers, in the time of the late Rebellion. PSAL. 77. the last. Thou leddest thy people like a flock by the hand of Moses and Aaron. ZECH. 6. 13. And the counsel of peace shall be between them both. LONDON: Printed by A. Maxwell for R. Clavel, at the Peacock near the West-end of St. Paul's. 1675. 1 SAM. 24. 5. And it came to pass afterward, that David's heart smote him, because he had cut off saul's Skirt. THe Service of this day is designed to celebrate the glorious Memory of King Charles the Martyr. Yet he was arraigned as a Malefactor, and a high Court of Justice was erected for his Trial. A Court that was no ways High, but in Gild and Impudence: No way capable of the Title of Justice, but by an Antiphrasis; because it was so eminently unjust, as well in its illegal Constitution, as in their direful proceed against their Royal Sovereign. Yet before this Court he is led, even as a Lamb to the Slaughter; and the Scene is dressed up, with all the formalities of a legal Trial, that he might with the better Grace be mocked out of his life, by a Pageantry of Justice. But whether such Barbarous attempts upon the Person of a King, by his own Liege People, be warrantable in the sight of Heaven, will be best decided by the vote and practice of a worthy subject, who was a great sufferer, under the Power of a Severe Sovereign; yet himself a great Prince, and a Stout Soldier, and a man after Gods own heart. And upon this Account I have made choice of this Text, for the subject of my Discourse at this time. And it came to pass afterward, that David's heart smote him, because he had cut off saul's Skirt. Which words do intimate, 1. Temptation, and, 2. declare the Issue of it. The Temptation was, To destroy Saul, his Royal Sovereign: 2. The Issue of it was, an Act of Policy, with his Remorse and Repentnce for it. The first words of the Text do refer us to the Temptation: And it came to pass afterward. The latter do report the Issue: David's heart smote him, because he had cut off saul's Skirt. In the first, we shall consider the strength of the Temptation; how it was fortified, with what force of argument it was armed, and with what vigour of Importunity it was managed, to assault him. In the second we shall observe two things. 1. What David did, He cut off the Skirt of saul's Military Robe. 2. What he suffered, His heart smote him for it. 1. The Temptation came upon him (as the wiseman observes Poverty to come upon the slothful,) like an armed man; and did most impetuously assault him upon many accounts. For there was a mighty Provocation, and a seeming necessity; and advantageous Providence and a fair opportunity, a clear Title to the Crown and a pretended Oracle; to make way and lay claim to it. These were very plausible arguments, and there wanted not a Combination of Agitators, or a pathetical Importunity to inforcethem. O peraepretium est etiam ipsorum militum audire consultationem, eo quod exhortationis versuta malitia, illustrat justi mentem solidam it inconcussam. Chrysost. Hom. de D avide et Saul Eras interpret. 1. The Temptation was armed with a specious kind of necessity, which hath no Law to govern it. The implacable malice of Saul, and his frequent Machinations to destroy David, without any cause or colour of offence, were a mighty provocation. His malice being wilful and of this complexion, no duty of david's could possibly either oblige or satisfy. Saul was haunted with an evil Spirit. And when the fit was upon him, none could be found so able to apply an effectual remedy as David: he is earnestly invited to attend, the v. Chap 18. & 19 charms of his hand and harp do becalm the distemper, that did afflict him; yet so ignoble, so mean, so vile was his malice, he pays his Physician and music with a Javelin. The King of beasts is not half so fierce and raging: The Lion may be made gentle, and kindness will oblige him; where he meets with a due submission, he will exercise a Princely Clemency: But such was the perverse humour of this King of Israel, no duty in David, no worthy performance could mitigate his displeasure: David's prudence did increase his jealousy; his merits did inflame his envy, and his best Services did the more enrage his malice. When David conducted his forces by his own order, his best success became not only a matter of suspicion, but a crime, as if it had been an attempt of Treason to defeat his enemies. But the most unreasonable of Saul's fears and jealousies were those, which arose upon the account of God's presence and blessing in his erterprises; he was afraid of David, because the 1 Sam. 18 12. Lord was with him. But it is the property of a wicked man, to carry the fear of a slave towards Almighty God, because he wants that of a dutiful Son, a pious Servant. Whether it were out of tenderness: or Shame, or Policy; once he was resolved not to engage his own hand in so Barbarous an Act, as the murdering of him; he designs therefore to take him off by Stratagem, and to ruin him in the way of Generosity; 1 Sam. 18. 13. with 25. he does advance him to be a Captain: in his Army, but it is with Design to have him cut off by the sword of the Philistines; Then he gives him his Daughter in marriage, that 1 Sam. 18. 21. 25. his bed might become a snare to him; for his intent was, that David's life should pay for her dowry. When these Designs and the attempts of Assassinate's had, through Divine Providence, become improsperous: And when david's encounters with the Philistines, had out of hazard brought him Honour, out of peril Triumph; Then Saul resolves to act that part himself which was most proper for so ill a nature, the part of a Tyrant and a Butcher. And then he pursues him in his own Person, as a Partridge upon the mountains; and many fetters were employed and watchful to entrap him. But Divine Providence was ever ready to step into his rescue; for one while he is arrested in his pursuit, by the Spirit of Prophecy, which came upon him; another while he is diverted by the incursion of the Philistines into his Territories. And thus the Alwise God does order the attempts of malicious enemies to be subservient to his own overruling Power, for the safety of the faithful; but this respite from Persecution was of no long continuance. The Philistines are no sooner retired, but like an unwearied Bloodhound Saul takes the scent afresh, and follows this innocent Lamb, as if he had been a beast of prey; nor can the desolate wilderness secure him against his causeless Indignation. He does march up such craggy rocks and mountains as threaten the subject-vallies with their prominency, and strike terror into the passengers with the danger of their falling; mountains that were almost inaccessible, affording no ordinary passage, but for wild Goats. His rage was so desperate, Ad init. cap. his malice so deadly, no danger could discourage, no difficulty could stop him. He does expose himself and his whole Army to a perilous expedition, that he might quench his insatiable thirst after the innocent blood of a most worthy Son and Subject. Now, Vim vi repellere, what more frequent? Doth not the very Law of Nature warrant the Practice, To repel force with force? If David had made a virtue of this necessity, and stretched out his hand to take away the life of such a malicious Aggressor, in his own defence; surely the Argument of Self-preservation was pleadable in his justification; especially, if Providence falls in to second this necessity, as it did here; which brings a fresh supply to the force of the Temptation. 2. There was it seems, about Engedi a vast Cave, where the Shepherds were wont to secure their Flocks against the scorching Sun, and ravenous wild beasts; thither David was retired to shelter himself and that small party, which was his Guard. While the King's Army was upon their March, Divine Providence, which overrules Nature, and steers the actions of Princes, directs Saul into this Cave, whether to take his rest, or to relieve nature some other way is uncertain. Hereupon David's Officers are animated to tell him, that now he had an opportunity to make that Cave the slaughter-house and tomb of his deadly Enemy. They tell him that to shake hands with such a Providence is to take leave of it; not to embrace it were to slight it; not to follow it were to cross it, and the ready way to provoke God to wink at his destruction, who had watched so long carefully for his safety. What the Prophet said to Ahab, in the name of the Lord, after he had dismissed Benhadad his deadly enemy, whom the Lord had delivered into his hands: Because 1 King. 20. 42. thou hast let go out of thy hands a man whom I appointed to utter destruction; therefore thy life shall go for his life, and thy people for his people. To this effect did those Agitators of David's Army argue, in respect of Saul. And to enforce the Argument and the Temptation, 3. They allege an Oracle, which in their opinion had devoted Saul to destruction, as a Sacrifice to Divine Justice, and their own Peace-offering. For the men of David said unto him, Behold the day, of which the Lord said to thee, Behold I will deliver thine enemy into thy hand, that thou mayst do to him as it shall seem good unto thee. Where and when, and by whom this Oracle was delivered is uncertain, whether by Gad, or by Nathan, or by Samuel; but such an Oracle they pretend David had received, to support and comfort him in his Persecutions; and he had made report of it to his followers to encourage them to adhere firmly to him. And time and providence being the best interpreters of such predictions, they took the confidence upon this occasion, to plead that it might be put in practice. Otherwise not to act upon such a warrant, would be an inexcusable remissness, if not a stupid cowardice and disobedience. It would be a means to offend and provoke God, to neglect his own life and safety, and to wrong them his most faithful servants. 4. That they had advised David to kill Vers. 10. Saul is evident, and without doubt they urged the execution with much importunity, as well for their own ease, as for their Master's rescue. They had been his constant Companions in his travels, in his exile, in his durance; many a hard march, many a hungry meal had they endured under his Conduct, to attend and guard his person; many hazards had they run, and many dangers had they escaped; and now they carried their lives in their hands, while they were hotly pursued by an enraged Prince, and a puissant Army. Though David's life was the main quarry that was hunted after, yet they were part of the Covey, and it was the common game to make them prey and booty aswell as their Master. They could not but long to be rescued out of this jeopardy; To return home and sit quietly under their own vines, and enjoy their dear Relations: This was a very desirable satisfaction; but not to be hoped for so long as Saul was so implacable. And their sad experience had convinced them, this malice was so mortal it was not to be extinguished but with his life. Nor did they desire to press David's tenderness or generosity so far as to put the office of an executioner upon him: They desired but his Order, nay his leave had been sufficient warrant to them to attempt his rescue with their own. And being thus redeemed out of his enemy's hand, and out of his Jurisdiction too, this would have been a Crowning Mercy unto David, and have put it absolutely into his power to reward their honest and suffering Loyalty. Therefore if not out of love to himself, yet out of kindness and a grateful compliance with them, he was obliged to listen to their counsel. For though careless of his own safety, yet to betray theirs was inhumanity; if his own life were not dear to him, yet (when he has the remedy in his own hands, and may so easily prevent it) to let them still dwell in danger, was such a piece of improvidence as was not pardonable in a Soldier and a General; being inhansed by a double guilt 1. of unkindness, and 9 ingratitude. And these united Grievances might amount to so high a provocation, as to beget a mutiny in his party, and induce them to consult their own peace, and leave him to shift for himself. 5. And no doubt they did enforce the temptation further upon the account of his title to the Crown; and so twisted his interest into the argument together with their own. David was the Lords Anointed, and declared Heir-Apparent to the Kingdom by a sentence from Heaven. God (say they) has entailed the Crown upon thee, and wilt thou be so tame as to suffer Gods declared enemy to cut off that entail, by taking away thy life, before thou canst inherit? Saul knows very well upon whom the Crown is to descend; so Vers. 20. that in seeking to destroy thee he fights against God, and attempts to cross the Decrees of Heaven, and to frustrate the Counsel of the most High. To fight against him therefore is to fight the Lords battle; to remove him is the way to accomplish Gods revealed will together with his secret Beneplaciture, and to establish thyself according to God's Ordinance. Saul hath rendered himself unworthy of the Crown, and unfit to govern; he hath ruined himself and the whole Kingdom; barbarously slain the Priests and Servants of the Lord, and spared those enemies whom the Lord had expressly devoted to destruction. We have the Prophet's declaration, That the Lord is departed from him; That 1 Sam. 15. 12. 13. 27. he hath rejected him, and rend away his Kingdom and given it unto thyself. When he is divested of his Princely Power, and Regal Majesty, and the Crown settled upon thy head by an Act of Heaven; not to assert thine own right and title is more than an effeminate weakness, it can be no less than a supine stupidity. And has the holy Oil been poured upon thy head to so little purpose? If that Oil has made thy person sacred, has it added no vigour, no activity to thy spirit? He that has given thee the Crown hath given thee the sword also to secure and guard it; and not to draw it in thy own defence is to receive it in vain. Give some proof of thy Princely Prowess and Magnanimity, and suffer not thy Title to be any longer subject to dispute or question. Lay hold upon the present opportunity, which a happy Providence hath put into thy hand; and let this day be the period of his reign, that it may be the commencement of thy own. These we may imagine were the Arguments which David's Servants had mustered up to strengthen their temptation, when they did advance the proposition to assault his Loyalty. And now behold the Philosophical moderaration of David's spirit. Behold a Conflict, a Victory, a Crown and Triumph. That Cave was the field, and the Combat was wonderful; David wrestles, and Anger played the Champion. Saul was the matter of the Combat, God the spectator and the judge. What a sharp Conflict was here betwixt Sense and Reason, Self-love & Loialty, kindness towards his suffering friends, and allegiance towards his dread Sovereign? But David was as firm and steadfast as a Rock in his resolved integrity. Neither the memory of former sufferings, nor the sense of present straits, nor the fear of future dangers, nor the solitude of King Saul, nor the imporunity of his own party, nor the hopes of impunity, nor the possession of the Kingdom upon the death of Saul, could prevail with him to avenge himself, or shake his steadfast Loyalty. This victory was more glorious than his triumph over the Giant, the proud Philistine; for there he subdued but a single enemy, but here he conquered himself and his whole Army. Saul's life was precious in David's 1 Sam. 16. 21. eyes, and he did abhor to kill him. Nor was this Policy in David, but Conscience. That which was Saul's fear, was his best security. He was afraid of David, because God was with 1 Sam. 18. 12. him. And why so? God doth restrain the spirit of Princes: And he it was that bridled up the spirit of David. As Joseph in another case, How shall I do this great wickedness and sin against God? Such a wickedness David deemed it to take away Saul's life; and therefore when he had him at another time at the like advantage, he gave this charge to his Captain Abishai, Destroy him not, for who 1 Sam. 26. 9 can stretch forth his hand against the Lords Anointed, and be guiltless? Obj. But this Prince was wilful, merciless, Agitator. and a Tyrant. Sol. We are obliged to be dutiful, Not only 1 Pet. 2. 17, 18. to the just and gentle, but also to the morose and froward. And if I be under a violent persecution, it is not lawful for me, vim vi repellere, to encounter force with force; but when the Aggressor is my equal or fellow-subject: And then it must be done, cum inculpata tutela, when I can make no escape by flight, and have no other way for my defence. But my Prince has his Authority over me from Heaven; and therefore I must be subject to him, out of Conscience, as for the Lords sake. The sword is put into his hand by Almighty God; and for For the King is not anointed over single Persons, but over God's Inheritance, 1 Sam. 10. 1. & Chap 15. 17. the head of the Tribes. any private Person, or any Club of subjects, * to wrest it out, is a double Usurpation. They do invade God's Sovereignty, who say, Vengeance is mine and the Prince's Prerogative, whose office it is to protect and punish; when we will be our own Protectors, and defend ourselves against the order of God and Man, we deservedly forfeit the Protection of them both. Obj. But that Power, which God had put into this Prince's hands to enable him to Protect, he did employ to persecute. Sol. Why in that case, there is no necessity to resist, because then, God has made it our duty to suffer. And it is better, if 1 Pet. 3. 17. the will of God be so, to suffer for well-doing than for evil-doing. God gives thee an opportunity to exercise thy Faith and Patience; thy self-denial and thy meekness; thy Equanimity and generous Reliance upon him. And when he calls thee to this suffering, he is well able to reward thee for it. Blessed are they that are persecuted for righteousness sake. You are not left without a precedent; For the joy that was set before Mat. 5. 10. 1 Pet. 3. 14. him, Christ himself was pleased, to endure the Cross and despise the shame. And he Heb. 12. v. 2. left us an example that we should not avenge ourselves, but follow his steps in Obedience unto blood, committing both our cause and ourselves 1 Pet. 2. 21, 23. to him, who judgeth righteously. And this was exactly David's Practice. The Lord judge between 1 Sam. 24. 12, 13. me and thee, and the Lord avenge me of thee; but mine hand shall not be upon thee. As saith the Proverbs of the Ancients, Ab impiis egredietur impietas, (which is, H. Card. an argument, quod impium est se ulcisci) wickedness proceedeth from the wicked, but mine hand shall not be upon thee. This was his profession unto Saul; and his complaint to Almighty God was to the same effect; Princes have persecuted me without a cause, Psal. 119. v. 161. but my heart stands in awe of thy word. Obj. But the Soldiers do here remind Agitators. David of something that had been delivered by God himself in favour of their pretensions. Sol. When Soldiers turn Preachers, every Act of Providence that seems to favour their designs, shall be the voice of God; every opportunity to do mischief to such as they oppose, shall be interpreted a command from Heaven to do it. And for aught appears in the sacred Text, there was nothing else in their Allegation. Let us grant that the Lord had said to David in express Terms; Behold, I will deliver thine enemy into thy hand: Yet he did not determine the Person; he did not tell him, That enemy was his Sovereign: If he had said expressly; Behold, I will deliver Saul into thy hand; Yet, what to do, had been a further question? what? to kill him; no, that thou mayst do vers. 4. to him, as it shall seem good to thee. And a loyal heart will Interpret this of an happy opportunity to show a signal duty and kindness; not take it for a commission to destroy him, against so many Pregnant Interdictions to the contrary. And this was the sense and the sentence of David, and he was a Prophet. 3. For the argument drawn from Providence it is not only irrational and unsafe but impious. When Judas committed a rape upon Divine Providence to gratify his Avarice, he did highly aggravate his own guilt: so our Blessed Saviour argues the case before Pilate, Thou couldst have no Power John 19 11. at all against me, except it were given thee from above; therefore he that delivered me unto thee hath the greater sin. And sure David had not taken Divine Providence by the right handle, if he had abused it unto Parricide; As long as he continued steadfast in his duty, he might rely upon it, that Providence was not weary to protect him, but awake to watchover him, and to put him into possession of the Throne, whenever it should legally become void for him. But we cannot offer a greater contumely to Almighty God, than to set his Providence at variance with his Commands, and make his Goodness contradict the Justice of his own Ordinance. If it be lawful to forsake the plain path of his Commands, to follow the maze of Providence; then the misfortunes of any Adversary would be a good warrant to destroy him, and the rule of our practice should not be, as the Apostle hath set it, If thy enemy hunger, feed him; if he thirst, give him drink: but thus, If thy enemy hunger, starve him; if he thirst, give him gall and vinegar, and heap coals of fire upon his head: Not to melt him into a reconciliation and kindness, but to consume him into ashes. And if this had been warrantable, what had David's own doom been, when he was forced to flee from the face of Absalon? when God had put out his Glory, and cast his Throne down to the ground? Then the Inference had been Irrefragable, Persecute him and take him, for there is none to deliver him. But this is ill Logic and worse Divinity. — Careat successibus opto, Quisquis ab eventu facta notanda putet. Let us reflect upon David's imprecation against such as follow Providence, that they may add affliction to affliction. Let their Table be made a snare, and their welfare a trap, pour out thine indignation upon them, Psal. 69. 26. and let their habitation be desolate; why? for they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded. 4. 'Tis true David was anointed to succeed, but till he was duly put into possession, he was but a Subject: And being heir Apparent to the Kingdom, it became him so much the less to be a Traitor to that Crown, to which he had so fair a Title. 5. And to be afflicted in the Minority of his exaltation, may be of Singular advantage to him. The Rod may discipline the Sceptre, and he that has felt how keen the sword is, may learn by that sad experience, to manage it so much the better; when it is actually put into his hands by the Lord of Hosts; he that has practised obedience in the Passive sense, knows the better how to govern others. The Captain of our Salvation was made perfect through sufferings. And herein David was to be his Type; and therefore he must not ascend the throne upon steps made by the treasonable slaughter of his Predecessor, but be led to it by the Cross, and take Persecution in the way to his Coronation. And his faithful Servants must be content to suffer with him, that they may be advanced and glorified together. And thus much of the Agitators plea, and of that Combination of Probabilities which did concur to attempt his loyalty, viz. Provocation and a seeming Necessity, Prediction and Providence, Opportunity and a just Title to the Crown, with the Importunity of almost forlorn Adherents. Qu. We have the Issue of the Temptation in two particulars: 1. In what David did. 2. In what he suffered. 1. He did not slay him; he abhorred that practice, saul's life was precious in his eyes. But to prevent a further mischief of his enraged Soldiers, he arose up himself, and cut off the Skirt of his military robe. And he had a threefold end in it. 1. To confute the Calumnies of his enemies, who had accused him for a Traitor; wherefore, saith he, dost thou give ear to the insinuations of those men, who would persuade thee, that David seeks thy life? [Where by the way we may observe, that David does not impute it to Saul's inclination, (his duty taught him to believe the King of himself would do no wrong;) but to the malice of some Sycophants. Behold, thine eyes see, that the Lord hath this day delivered thee into my hands, and I was advised to kill thee; but mine eye hath spared thee, for I said, I will not put forth my hand against my Lord, for he is the Lords Anointed. 2. And hereby he does vindicate his own Innocency. As it was a demonstration of Christ's Power to make a rescue, when the Soldiers which came to apprehend him, were struck down backward at the dread of his presence: So it was a Demonstration of David's Innocence, that he cut off but saul's skirt, when it was in his Power to cut off his life. My Father, see the skirt of thy Robe in my hand. My taking this only, and not thy life from thee, is a clear evidence, That I have no Treason or Malice in my heart against thee. And David had A Third end in it: To convince Saul of the error into which some Sycophants had misled him, and to melt him into reconciliation and kindness: And so it happened; for Saul melted into tears, and an ingenuous acknowledgement of David's tender loyalty: And it came to pass when David had made an end of speaking these words unto Saul, that Saul said, Is this thy voice, my son David? And Saul lift up his voice, and wept; and he said to David, Thou art more righteous than I; for thou hast rewarded me good, whereas I have rewarded thee evil. And thou hast Vers. 16. to 20. showed this day how thou hast dealt well with me, for as much as when the Lord had delivered me into thy hand, thou killed'st me not; for if a man find his enemy, will he let him go well away? Wherefore the Lord reward thee good for that thou hast done unto me this day. This was the first, What David did. 2. What he suffered; His heart smote him. There was a palpitation of the heart doubtless in him, through the commotion of his blood and spirits, and the tumult of his passions. For hope and fear, anger and compassion, were in conflict, while he was upon such a hazardous attempt. But this in the Text was not a natural palpitation of the heart, but a check, nay a sharp stroke of Conscience. For show me a guilty Person, and I will presently show thee his lictor, his Tormentor: Show me a Traitor, and I will show thee a Scaffold where the block and Axe lies for his Execution; that is, the Conscience of the malefactor: Conscience is the Centinel of the Soul, placed there to descry the enemy upon his approach, to give us the Alarm and notice of the danger; If the enemy hath stolen upon us, and entered our Quarters by surprise, it is his office then to check us, and rouse us up to make resistance and expel him. And upon this account, and to this effect did David's heart smite him. For David found himself guilty, and the Rabins say, he was afterwards punished by Retaliation, when his own garments would not serve to keep him warm. Yet others tell us he was Innocent, for what he did was to a good end, and out of an honest and good intent; only, say they, it is the part of good minds to startle at the Face of the Serpent, at the appearance of evil, and to fear guilt where really there is none to be found. But, by the favour of these Civil Advocates, a good end cannot sanctify a bad action: If the fact be undecent, a good meaning can never give it a good Complexion. We must not make our Prince his weakness a Foil to set off our own integrity. When Hanun had cut 1 Sam. 10. off the garments of his Ambassadors, David could not but resent the affront, and was so highly incensed at it, he revenged it with a sharp Hostility. And shall David offer such an indignity to the King his Master? King's are jealous of their Honours; and good subjects are modest upon that account, fearful many times to receive due praise, lest it should beget suspicion, and raise envy, by a misconstruction, as if it were a means to draw the eyes and hearts of subjects from their Prince to themselves: for this reason Joab when he had besieged Rabbah and brought it to so great distress, it could not hold out a storm; he sends to his Prince to come and take the honour of the Conquest: Now therefore gather the rest of the People together, and encamp against 2 Sam. 12. 28. the City and take it, lest I take the City, and it be called after my name. It sounded very harsh in Saul's ears, he did not like the music at all, when the women sung to their Tabrets, Saul hath slain his thousands, 1 Sam. 18. 6. and David his ten thousands. For a subject to be eminently prosperous against his Prince's enemies, is not always safe for him; but to attempt any thing against his Person that may lessen his Grandeur or his Prudence in the esteem or opinion of his People, is injurious; and if it be a matter of reproach to his Royal Dignity, it is more heinous, and amounts to Treason. Dost thou see thy Prince cover his feet Use. 2 (as it is said here of Saul)? Dost thou observe any thing undecent in his conversation? Thou mayest have a loyal heart, no design to destroy him; but draw not out the sword of a virulent tongue, to cut off his skirt (to diminish his due esteem and splendour), to curtail his Robe of Defence and Dignity; the wealth, and strength, and honour, and reputation of a Prince; for his Prudence, Justice, Valour; and other Virtues, are as his Military Robe; They do cloth, defend, and adorn his Majesty. If any passion or temptation hath prevailed with thee to cut off any Skirt of this Robe, to eclipse or impair any of thy Prince's Interest; Recollect thyself, and reflect upon the offence, and let thy heart smite thee; and as a fruit of thy true repentance, study to make amends for it. So did David, confregit viros suos; His Party were bend to murder Saul, but he broke their obstinate resolution, by his loyal exhortation, The Lord forbidden, saith he, that I should stretch forth my hand against Saul; For though there be nothing in his nature, nothing in his temper, nothing in his carriage toward us, that may oblige me; yet there is a civil obligation lies upon me, Ver. 6, 7. he is my Master; and a pious Reverence I own him, for he is the Lords anointed. When he could allege nothing else, he doth fetch an argument from heaven to plead on his behalf; though non propter sanctitatem, yet, propter sacramentum: God hath put the holy oil upon him, and that renders his Person Sacred and inviolable. The Grace that has dignified him, doth restrain me; whatever the qualities of his natural Constitution are, His Majesty is most excellent; and as he is God's Vicegerent, I must have a Religious veneration for him. And wtih these arguments he breaks the stubbornness of his rough Soldiers, and charms them into calmness and submission. And now tell me, Shall we take our Creed in this point of Loyalty, from the Swordman, or from the Prophet? Shall we govern our Practice by the bloody Counsel of the Soldiers of Fortune, or by the Judgement and Practice of the man after Gods own heart? What a vast distance, what a direct opposition there is betwixt the Principles of David, and those of our late pretended Godly Party, the bloody Tragedy that was acted this Day upon our Gracious King of ever blessed memory, doth sufficiently witness. If Divine Providence allowed them an opportunity for this their attempt of Parricide, it was designed for their trial, and as well to shame, as to discover their secret malice and hypocrisy. They had no Provocation but their own Gild; no necessity but of their own making; no Prediction but a mercenary Almanac; and I am sure, no Title to the Kingdom, but what was pleaded by the Husbandmen in the Gospel, This is the heir, come let us kill him, and seize upon his Inheritance. And this Argument, pressed by their own Avarice and Ambition, with the Clamours of a malicious giddy multitude, prevailed. What Jacob upon his deathbed, bequeathed to those Brethren in iniquity, I shall apply to them, and so conclude; Simeon and Levi (for they went by couples, whether you count them by Nation, or by Faction, matters not) are brethren, Instruments of cruelty are in their habitation. O my soul, come not thou into their secrets; unto their Assembly, my honour, be not thou united: For in their anger they slew a man; A man of God's right hand; A man (as much as any) after Gods own heart; the best of men, and the best of Princes: And in their self-will they digged down a wall; A Government that was a Bulwark to our lives, our liberties, our fortunes; to defend them from violence and invasion: Cursed be their anger for it was fierce, and their wrath for it was cruel. But God be blessed, who hath repaired that Wall, by restoring the Son of that Royal Martyr to reign over us. And for such of that Combination and Brotherhood, whose hearts are still so reconciled to their bloody Practices, that they do not yet smite them; jacob's Prophecy (which follows in the very next words) be their portion; I will divide them in Jacob, and scatter them in Israel; Let their Factions be as the dust before the wind; and their designs as the grass upon the housetop, that withereth before it be plucked up. But let thy hand, O Lord, be upon the man of thy right-hand, our Gracious Sovereign; make him strong for thine own self; Cloth his enemies with shame, upon himself let his Crown flourish: That under his Government we may lead a quiet and peaceable life in all godliness and honesty. So we thy People, and the sheep of thy Pasture, will give thee thanks for ever, and show forth thy Praise to all generations. Amen. NUMB. 17. 10. And the Lord said unto Moses, Bring Aaron's rod again before the Testimony, to be kept for a token against the Rebels; and thou shalt quite take away their murmur, from me, that they die not. WHen the flames of dissension do break out in the house of God, a Religious Prince can do nothing more noble, nothing more becoming his Royal Office, than to bring water to quench it. God having entrusted him with the Supreme Power, is pleased also to deposit the Court-rolls of Heaven Deut. 17. 18. in his hands. He creates him, Custos utriusque Tabulae, Defender of the Faith, and a Nursing Father of the Church. David even for God's sake was glad to be a doorkeeper in the house of God, that he might shut out profanation, and debar intruders from invading the Sacred Office, and committing a Rape upon Holy Things. Besides, there is no Prince so strong in his Militia, and the affections of his people, but he will stand in need of God's assistance; and the Priest's interest lies chief here. Though weak and defenceless in himself, yet he hath the conduct of a Spiritual Militia; Preces & Lacrymae, Prayers and Tears are at his Devotion. And these can prevail with God, and bring relief, if distressed, unto Caesar's Legions. So that Interest alone is sufficient to procure a reciprocal aid between them. The Priest is obliged to pay Homage to the Prince, to bless him in God's name, to honour him before the people; and the Prince is reciprocally obliged to secure and support the Priest. Aaron was assigned to Moses for a coadjuton, to be his Prophet, his Spokesman Exod. 7. 1. to God and to the people. And Moses was enjoined to be to Aaron instead of God, a Sun, Exod. 4. 16. and a Shield, a Defence and Comfort. Indeed Controversies in Religion are seldom managed with that temper, that should keep them within their proper sphere. Men for the most part contending not so much for Truth as Victory: Debates commonly beget Animosities, and those Animosities are fomented into Parties and Factions. So that a Schism can no sooner arise in the Church, but it is presently attended with Sedition in the State. When the Church is in jeopardy through the commotions of a tumultuating people, the fluctuation of those raging waters does usually make the State sick, put the whole body Politic into a distemper. If Aaron be disturbed in his Office, Moses cannot long sit quiet upon his Throne. Divine Providence doth thus order it, that the Prince may find himself concerned, as well in kindness to himself, (for his own tranquillity) as in love to God, to becalm such raging tempests, to bridle and restrain such stubborn dispositions. When the offices of Prince and Priest were united in one single person (as they were in Melchizedec, and by the law of nature in the firstborn;) the necessity hereof was more visible, but not more important. When the administration of these Offices is committed to distinct persons, their interest is so mixed and twisted, that like Twins they thrive and fade, live and die together. Though the pretended quarrel be for Liberty in Matters of Religion, yet the Insurrection hereupon is as well against Moses as against Numb. 16. Aaron. Hereupon the Crown and the Mitre, the Sceptre and the Crosier are concerned in Prudence to engage in an inviolable league, for the mutual defence of one another. Upon this account Moses doth espouse the quarrel of the Priesthood, owns its Interest, and becomes its Patron under all perils. And this he does not fond and rashly, but in the fear of God, and upon good advice; yea by Gods own order and appointment. And the Lord spoke unto Moses, etc. Here we have a great controversy about a Title of office. The office of the Priesthood; In which there are three things considerable: 1. The Case, 2. The Trial, 3. The Record. 1. The Case is Aaron's; wherein we shall consider, 1. The Competitors, (amongst whom we shall find a Plaintiff and the Defendant). And 2. The Patron. In the 2. the Trial; we shall consider, 1. the Jury, and 2. the Verdict. A Jury of Gods own Impannelling, so that we may be sure it was upright and impartial. Take twelve rods according to the number of the Tribes of Israel; And writ the Prince of every Tribe his name upon his Rod. And lay them up in the Tabernacle of the Congregation before the Testimony, where I will meet with you. And it shall come to pass Vers. 2. 3, 4, 5. that the man's Rod, whom I shall choose, shall blossom. 2. The Verdict, not given by way of Oracle; for they had no great confidence in Moses, who was to report the Oracle. Therefore God speaks to their eyes by way of miracle; and so the Verdict is according to Gods own direction. And it came to pass Vers. 8. on the morrow, That Moses went into the Tabernacle of witness, and behold the Rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. In the third the Record, we shall consider, 1. the Exemplification of it; and 2. the Design. And these are expressly in my Text, Refer virgam ut servetur in signum. And the Lord said unto Moses, Bring Aaron's Rod again, before the Testimony, to be kept for a token against the Rebels. This I call the Exemplification of the Record, Et quiescant querelae; And thou shalt quite take away their murmur from me, that they die not. This is the Design, and purpose of it. 1. We will begin with the Case, Aaron's Case, and first of the Patron of it, which was Moses: Dixitque Dominus ad Mosem. The Hierarchy of the Church was not of Moses' Institution. The God of Order established an imparity amongst the officers of the Church. Aaron and his Sons were advanced to the Priesthood, and the Levites settled in a state of Subordination to them, by Gods own appointment. Thou shalt appoint Aaron Chap 6. 10. and his sons, and they shall wait on their Priest's office. They are immediately dedicated unto God to serve him in the highest sphere of Ministration: And thou shalt give the Vers. 9 Vers. 10. Levites unto Aaron, and to what end? Bring the Tribe of Levi near, and present them before Aaron the Priest, that they may Minister unto him. The Investiture is from Moses, but the Direction and Authority is from God himself. Moses, we see, had good warrant for this; but the People's jealousy suggested, that he had his own ends to serve under pretence of God's Institution. They suspected he had a design to establish his own Throne and an usurped Prerogative; and they thought there was no way so likely to accomplish this, as by advancing his allies; his elder brother, Aaron, to the high-Priests Office. And if he could persuade the People that this establishment was by Gods own appointment, while the Glory of the Mitre did put out their eyes and dazzle their judgements, he might take his Advantage to make himself an absolute Prince over them. That this was their sense is evident from their discourse, Ye take too much upon you; will ye put out the eyes of this People? and wilt thou [Moses] Vers. 3, 13, 14. make thyself altogether a Prince over us? Hereupon as well to vindicate the Integrity of Moses, as the Authority of his own Institution, God appoints Moses to be the Patron of Aaron's Case, Dixitque Dominus ad Mosen; And the Lord said unto Moses, etc. 'Tis strange an Office that lies under so much contempt amongst some, should be a matter of so much emulation amongst the Princes of Israel. Indeed it is a great Privilege to have so free an access to God, as the Priest ever had; and a great Dignity to be next Moses (the Prince) as well in point of Honour as Authority. But if their eyes were dazzled with the splendour of the Mitre, Num. 18. 1. their heart should have weighed what a burden it is to bear the iniquity of the Sanctuary, and of the Priesthood. This haply might have taken off the envy, and we should not have had so many Rivals to promote a Faction against the right Incumbent in the vid. Bonfr. in Chap 16. 2. holy Office. Ambition started the dispute, which was promoted by Corah out of envy, and the Sons of Reuben his confederates; and began upon this pretence. Before the Num. 16. 1. Tribe of Levi was separated to the Priest's Office, the firstborn of every Tribe was hallowed, as it were by right of Primogeniture Chap. 3. Vers. 45. to perform the duty. They took it ill to be divested of this Right (which the Law of nature had entailed upon them) and to see it translated entirely upon Aaron and his Sons, created matter of envy and indignation (especially in Corah and the Sons of Reuben). If one Priest must needs be settled over all the Tribes, why not the Son of Reuben, the firstborn? For though his Father forfeited his birthright, yet God's Law doth Gen. 49. 3. 1. Chron. 5. 1. not extedn the penalty beyond the third or the fourth Generation; and by this time the entailed curse being cut off, it is just his posterity should be restored to the right of Primogeniture. This was very plausible for the Rubenites to plead, while they aimed likewise, in all probability, at the Sceptre. But this would not serve Corah's turn, he affected an Ecclesiastical supremacy himself (so Moses tells him:) But he could not tell Chap 16. 10: well how to make out his Title, for though he was of the Tribe of Levi, yet he was head but of the Second house; Aaron was of the first. He was therefore to gratify Exod 6. 21. his envy by procuring Aaron's Jurisdiction to be voted down, and his Power leveled, that himself might be exempted from all Canonical Obedience, and become an Independent. And then his Ambition suggested, That by his popularity and little Arts of insinuation, he might gather a numerous congregation. And to this end he courts the People, Chap 16. 3. and pleads the cause of a Godly party; Ye take too much upon you, seeing all the congregation are holy, every one of them. And therefore sufficiently qualified to choose their own Priest, or administer to themselves. This Doctrine did so bewitch the People, that (even after the Ringleaders of the Faction, Corah and the Sons of Reuben were removed by a Signal and Stupendous vengeance) all the Chap 16. 42. congregation (not one Tribe excepted) conspired against Moses and against Aaron, to carry on the design, until fourteen thousand and seven hundred of them were swept away with a new plague, and the rest silenced by a Miraculous decision of the controversy. In the interim, how does Aaron the Defendant, behave himself in this quarrel? why, he shows himself (as becomes a Type of Christ) worthy that Office, which they maliciously contended to wrest from him, when he sees Num. 16. 48. that wrath is gone out and the plague begun: He takes his Censer to make an Atonement, and standing between the dead and the living, He exposeth his own life as a sacrifice for these his enemies; but for his cause he pleads not one word, but submits himself and it, wholly to him that judgeth righteously: and so we proceed to, 2. The Trial. But had not a special Verdict passed against them already? Had they not acknowledged a judgement, upon the loss of 15000 Souls, swept away by a threefold Vengeance, the devouring earth, the consuming fire, and a wasting plague? But this is thought imputable to some rashness of conduct in the business; or to Moses' Interest and importunity with God. And so their Spirits being embittered and their hearts hardened, those judgements made no impression upon them. In mercy therefore, God deals with them in cool blood, and summons them to a new Trial; wherein he vindicates the Authority of his own Institution, and seals Aaron's Patent for the sacred Office with a miracle. In this Trial we are to consider, 1. The Jury, 2. The Verdict. In the Jury we may consider, 1. The nature, 2. The number, 3. The place of their meeting. 1. They are Rods. Men many times do so far degenerate, become so unreasonable, that God appeals to senseless creatures to take up the dispute and decide the controversy, that he has with them, Hear O ye mountains the Lords controversy. Besides, the Rod is an Emblem of Authority, an Ensign of Jurisdiction. The Lord shall Psal. 110. Heb. 11. Psal. 89. 32. Apoc. 21. 15. send the rod of thy power out of Zion. And there is a threefold use of the Rod, consonant to that Emblematical. signification. For 1. Support; for 2. Chastisement; and 3. Mensuration. And it belongs to the justice of Authority to support the weak and innocent, to chastise the wicked and impenitent, and to meet out reward and punishment respectively unto all. The Rods therefore are not unfitly put upon the Jury to find for the Priest's office. And the Rods of Almond-Trees most opposite to this purpose; for this being the first of Trees that awakes out of the dead of Winter, and shoots up to and dress itself, to it belongs the right of Primogeniture amongst the Trees; and therefore it is so much the fit to determine upon what Tribe the Sacred Priesthood, a special branch of the right of Primogeniture, is to be transferred. 2. For the number of these Rods, there is some difference amongst Interpreters, because the Tribe of Joseph was divided into two Families, and had a double portion in the land of Canaan, and so upon that civil account, there were twelve Tribes besides the Tribe of Levi; therefore some think there were twelve Rods besides the Rod of Levi. But such an inequality had been apt to breed another quarrel; and therefore it is more probable, there were but twelve Rods, according to the number of the Tribes in their Original; and that these Rods were all of the same stock, the same growth, the same gathering and preparation, that there might be no disparity to beget new cavils touching the decision. And because the Tribe of Levi was divided into two Families, though Corah head of the second House, and Aaron's Competitor or Numb. 26. 11. Adversary at least, was extinguished, and his Sons (being preserved by special Providence) probably had yielded the pre-eminence to Aaron, (deeming it sufficient honour for them to be dignified with that lustre that would be reflected upon them from the Glory of the head of their Elder Family,) yet to take off all colour of dispute about the Succession, God gave express order, That Aaron's, and not Levi's name, should be written upon the Rod for the Tribe of Levi. 3. For the place where this Jury of Rods were put together, it was the Tabernacle of Vers. 3. the Covenant before the Testimony, before the Tables of the Law, by the Pot of Manna; Psal. 94. to signify that the Rod is an excellent Usher of obedience to the Law; and if it prevails not to that effect, that then it is a ready instrument to drive us from the comfort of the Pot of Manna, the benefit of the Sacrament. Or it might be intended that the sacredness of the place should take away all suspicion of fraud, and add Authority to the miraculous obsignation of Aaron's office. This being the place where God did vouchsafe to exhibit his Gracious presence to determine them upon appeal, in all doubtful Cases: the Rods were placed here, to signify, that this being a kind of Sacred Lottery, the event was wholly at God's disposal; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Nyss. That the grace of Priesthood is not of men but of God. Ideo & Aaron Sacerdotem ipse elegit; ut non humana cupiditas in eligendo sacerdote praeponderaret, sed gratia Dei: non Ep. l. 10. Ep. 82. voluntaria oblatio, nec propria assumptio, sed caelestis vocatio, Ambros. And now this Emblematical Grand Jury. will afford us an excellent Definition of a Priest or Bishop; he is a person slipped off the common stock of Mankind by a special act of separation, not rooted in the earth, not fed with the crude juices of nature, to soften and enfeeble him, to make him pliant to the bent of evil inclinations; but mortified to the motions of the flesh; dead to the Temptations of the World; that being impregnated with blessings supernatural, with grace and knowledge, he may bring forth abundant fruit for the service of God's Church. And the Verdict which went for Aaron represents him to be such a person: For behold, his Rod had budded buds, and brought forth leaves, and bloomed blossoms, and yielded Almonds. Vers. 8. Here is a production, which nature never had a due conception of, at least never travelled for it. A dry Rod swelled into turgent buds, and buds dilated into lovely blossoms, and digested into wholesome fruits, and all ex tempore; a threefold miracle to render Aaron's election the more certain and unquestionable. Buds and Flowers and Fruit; here's provision for posterity by an orderly succession. And the order of their pullulation is an evidence that God's Grace does not destroy Nature, or pervert the common course of it; but only assist, quicken, and advance her in her operations. Austin calls this Rod, Sacramentum Sacerdotale; De Temp. Ser. 99 ep. l. 1. ep. 50. Lib. 10. ep. 82. Origen. Pelusiot. Ambr. Austin. Fructus nucis amaram quidem & aspiram cortium habet, sub qua latet quod est esculentum, etc. Theod. & Hier. in Jer. 1. and Is. Pelusiot, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Type of the Priesthood. And what doth it signify, Nisi quod nunquam Sacerdotalis marcescat gratia, saith St. Ambrose. The Fathers observe further of this Tree, that the outside, the rind, the husk, the shell, are hard and astringent, sharp and bitter; but the inside, the fruit, the kernel, are sweet, nutritive, and refreshing. This is a significant Hyerogliphick of the Priest's duty. It instructs him to be vigilant and active in his office, austere and mortified in his life, patiented and hardy to endure the storms of reproach and opposition, while he is discharging himself in a salutary fruitfulness. Let him be clothed with the leaves and blossoms of a decent Conversation; but laden with the fruits of all good works; that the Church under the inspection of such Pastors may be as a Garden of Nuts, and the Spouse delight to descend into it with his train of Graces, and inconceivable consolation. In short, all Priests have their Rods; but all Rods are not thus florid, thus fruitful. Such as are so, without all peradventure are of God's election and establishment, as was Aaron. And now I hope such as are of Israel, of what Tribe soever, will submit to God's Arbitration, and be reconciled to Aaron, and kiss his Rod; pay a due regard, a dutiful veneration to that Office and Ministry, which God hath vouchsafed to dignify with a threefold miracle. To this end a public Record is made of it, to be kept inviolable. And the Lord said unto Moses, bring Aaron's Rod again before the testimony, etc. 1. Before the testimony, That whensoever they came to consult God about any emergent difficulty, they might not presume to seek his assistance to degrade the Priesthood, or cut off the line of succession, which he had established by such wonderful Prodigies, and to which he had assigned Sanctuary in his holy place; for thither the Rod is brought, and brought thither it is. 2. servetur, that it might be kept; such as attempt to undermine Gods sacred Constitutions by the rudeness of popular tumults, do but make them take the firmer roots, and engage God the more to show signs and wonders for their preservation. Aaron's Rod shall find Sanctuary, and be preserved in perpetuam rei memoriam. 3. servetur in signum, It shall be kept for a sign. Man's memory is naturally treacherous; and nothing can spoil it sooner than ingratitude and envy. Therefore God does here teach us an Art of Memory, by prescribing tokens to cure us of our forgetfulness; such memorial being significant to Hic et Chap. 16. 38. the use of edifying: though but Ceremonies, God prescribes them, and though they be Jos. 22. 10. but of Man's Institution, he allows of them. Such signs do not confer Grace ex opere operato, not by any real efficacy; no nor yet by way of impetration, they cannot do it. They have no Natural Power, no divine Promise for it. But they are fair Objects to excite and refresh the Memory. And he that will either eschew evil or do good, must first remember that it is his duty, and in this sense and to this effect, every monument of God's Justice, every remanent instance of the Divine Mercy, may become sacramental to us. But had Almighty God left himself and his Servant Aaron without witness hitherto? No, those 250 men with Corah and some Numb. 26. 10. others, they became a sign. And the brazen Censers of those that offered incense, were made a sign too; they were converted into plates for a covering of the Altar to be a Chap. 16. 40. Memorial unto the children of Israel. They could not approach the Altar, but the reflection of those plates was a clear conviction of their late Miscarriages. But when men will proceed in their sin after judgement, they provoke God to erect more signs to upbraid their stubbornness and ingratitude; when they importune him contrary to his express Revelations, they get nothing by it in the end, but the brand of a more lasting infamy: For 4. This Rod is kept in signum Rebellium filiorum Israel, for a token against the Rebels. God had past an Act of oblivion upon Moses' Intercession, in favour of this People, Numb. 14. 21. Dimisi peccatum populi hujus, juxta verbum tuum. But God forgets our sins, upon condition we keep a Record and repent of them. If we do repeat them, we revive the memory of our past transgressions; and set up a light, by which those dim characters of our guilt, over which the hand of charity had drawn a curtain, become legible. And yet even here the inestimable Goodness of God is remarkable; he does so mercifully chastise their pride, that the testimony of their contumacy shall be the means of their cure, a provision for their amendment, and an Antidote against the peril of Recidivation. This Rod is to be kept for a token, quiescant querelae, ne moriantur. To take away their Murmur from me, (yea and against me too, for they were not so much against Aaron as against the Lord); That they die not, and that was the Design in this Transaction. quiescant querelae, to silence and still their Murmur. Ambition is restless and knows no bounds. Cogitet qui honorem affectat tempestatem se affectare. He that affecteth Honour does court a tempest, for, Quid est potestas culminis nisi tempestas mentis? Philo. Such as climb the pinnacle of Ambition are psal. 106. 16. tossed with the greatest tempests. These Israelites began with Envy, proceeded to Murmuring, and at last grew insolent even to an insurrection; they make a forcible entry upon the sacred office, and commit a notorious riot, wherein many thousands perish. God having installed Aaron and his Sons in the Priest's Office, added this sanction to the Numb. 3. 10. establishment, The stranger that cometh near shall be put to death. Yet their Ambition was grown so great, and their Animosities so high; That God saw it time to take up the quarrel, else all the Tribes had died in it. The earth swallowed them up; and yet they murmured: The Fire consumed them; and yet they murmured; The Plague made havoc of them, and yet they murmured. And this spirit of perverseness was so great a provocation to a noble and ingenuous nature, God could not but be severe in punishing Numb. 14. 10. of it. They had rejected their Guides, and were ready to stone any charitable Informer. Nothing but a lasting miracle can shame and silence them; Aaron's Rod enshrined in the sanctuary, must compose their spirits, and make peace betwixt God and them, betwixt them and themselves. If it cannot heal their perversities, it will so far charm them into temper, as to bridle and restrain their boldness. They will now suffer Aaron quietly to perform his Office; and his Ministry will be a means to keep off future judgements. And to this end, the Lord said unto Moses, Bring Aaron's Rod again, before the testimony to be kept, etc. What Aaron was amongst the Tribes of Application. Ifrael, the same, upon the matter, is the Bishop in his Province, and Corah was the figure of such as make Rents and Schisms in the Church of Christ; who are therefore said to have perished in the gainsaying of Corah, as Jud. Ep. v. 11. in their Representative. And yet, Good God What an Insurrection hath been made amongst us upon that account? Aaron, he was voted down and deposed; and in fine you cannot forget what became of Moses. But (to make haste out of that wilderness, and from amongst those fiery serpents that stung so deadly) Moses must be recalled to appease our tumults, to still our murmur and settle us in Tranquillity. To this end Dixit Dominus, The Lord spoke unto his Majesty; not Immediately by a voice from Heaven, but by the voice of holy Scriptures and ancient Councils; by the voice of Reason and Experience, by the voice of fundamental Laws and Customs; by the voice of Orthodox Fathers and dutiful Sons; by the voice of Royal blood, and by the voice of our great disorders and confusions. Many Cobwebs were to be swept down from our Church-windows, and much rubbish to be swept out of our Church-doors; and much dust to be brushed off the garments of inferior Priests and Levites; some things were amiss in the house of God, and no such Rule as Aaron's Rod to square out a Reformation. These were the Lord's voice crying unto Moses, to the King, refer virgam, bring the Rod again, etc. But had we not a Rod already? A rod with a vengeance, a Rod of Corah's own stock, of Corah's own gathering; Floruit virga, Ezek. 7. 10, 11. germinavit superbia, iniquitas surrexit in virga. Ours was just of the same constitution. The Radix, the root of it was iniquity, and that branched out into oppression and violence: A rod of Iron this was, that broke the Royal Sceptre, and beat down the Royal Branches, and dashed the Church in pieces; A ragged staff, whose fangs were steeled with Malice, and died with innocent blood. It knocked down Moses, and thrust out Aaron: away with such a Rod, and God be thanked, this Rod of the wicked did not rest upon the lot of the Righteous; though it was somewhat long in motion, rolling up and down, yet it did not, it could not rest, it was acted by such a vertiginous spirit. This Rod was at last thrown away, and Moses restored. And the Lord said unto Moses, bring Aaron's Rod again before the testimony. Not a Rod of Aaron's own growth or gathering, but a plant which the Heavenly Father hath planted: For no man taketh this Heb. 5. Honour to himself, but he that is called of God as was Aaron. Our Rod is that, which undoubtedly sprung from the root of Jesse: As Joh. 20. my Father sent me, so I send you. Out of that ground it shooteth up in the Church of God; and all Antiquity sets forth the Lineage of it, in the visible succession of Bishops, from the Apostles, in the several Churches of their plantation. In Tabernaculum, Bring it into the Tabernacle; there it hath the Approbation of God's eye, the protection of his Presence. From hence therefore it must take direction to minister in subordination to the Authority and Honour thereof; there it is installed, ut servetur in signum; lodged there in safety; obliged therefore to serve the Interest of the Church, which is the Interest of God and of immortal Souls. In order hereunto it is set up in signum, for a sign; Yes, and in signum ad sagittam too, as a mark for the Arrow. It is the Prophet's complaint, Behold I and the children, which God hath given me, are for signs and wonders. It was our Saviour's own lot, he was set up, in signum contradictionis, a sign liable to great contradiction; against him they shot out their Arrows, even bitter words. And, if so bold with Aaron himself, they will not forbear his substitute; if they forbear not the chief Bishop, they will not spare his shadow. As long as Aaron is set up for a sign in the Church, there will be found such Archers; we have them in our Text, with their quiver full of bitter Arrows; nay their Arrows are upon the string, and upon the flight too. As long as they continue to be, filii Rebellionis, while they retain their froward disposition, non quiescunt querelae, we shall never be free from Murmur. But are there any of this breed left in our Israel? Has not the Gracious Act of oblivion quite extinguished this unquiet spirit? 1 Sam. 15. 14. If it has, what meaneth then this lowing and this bleating, which we hear? Are there not a many Murmurers attempting to exasperate the people into a new insurrection, that they may once more wrest the Rod out of the hand of Aaron? And do these men look for a sign too? yes, they do, and they might see a wonderful sign from heaven, if they were not blinded with pride and prejudice, and an obstinate Spirit: Ecce Dominus, behold the Lord himself hath given us a sign; Dedisti Psal. 69. 6, 7. metuentibus, thou hast given a token for them that fear thee. At the tears and prayers of the Church, God saved her with the wholesome defence of his own right-hand. For the change amongst us, by the Restauration of the King, was no other than mutatio dextrae Altissimi, wrought by the right-hand of the most-high. A sign from heaven this was, without all peradventure. Yet these men are not satisfied, they look for, and preach for, and pray for, another sign, and what sign would they have? The seven Angels with the seven Apoc. 15. plagues and vials of God's wrath? Would they have more fire come down from heaven? Alas! They know not what spirit they are of He that came not to destroy men's Souls, but to save them; did not ordain Aaron's Rod for such a sign. If that Rod did turn Num. 20. 9 the rock into water (as some have imagined) yet, to be sure, it did not turn the water into blood: It may bring forth contrition and refreshment, but not destruction: It bodes better: things to mankind, even to these Refractory and stubborn children: 'Tis signum salutare ne moriantur; A sovereign preservative, That they die not. That is the end for which the Rod is introduced and deposited in the sanctuary. This 2 Cor. 10. 8. Power of Discipline, Dedit nobis in aedificationem, God hath given it for edification, saith the Apostle, and not for your destruction. And yet he hath taught us to distinguish betwixt yours and you. Something 2 Cor. 10. 8. was to be destroyed in them, though not their Persons; yet their Carnalities, their vices, their Schisms and Disorders, These works of the flesh. The Rod is to be administered, in interitum carnis, for the destruction of the flesh, That the spirit may be 1 Cor. 5. 5. saved in the day of the Lord Jesus. Mortification is the way to life, and Reformation Jam. 5. ult. the door of safety, He that converteth a sinner from the error of his way, shall save a Soul from death. This is the right Method; God's Method in the Text, et quiescant querelae, etc. Thou shalt quite take away their Murmur, etc. We see then why the Rod is placed in the sanctuary; not so much for Aaron's own advantage, that he may pride himself in the Power and Beauty of it, but for the benefit of others, even of such as do most oppose it. The remoter end is, ne moriantur, that they die not; but in order to this, the immediate end is, quiescant querelae eorum, to still their murmur: The our must begin here, care must be taken in the first place, as much as is possible to take away their complaints and murmur, and how shall that be effected? Why, Virga est mater disciplinae, the Rod will open the eyes, if it be administered with 1 Sam. 14. 27. a little honey applied to the top of it; when the asperity is sweetened with mildness and compassion, The Rod and reproof giveth wisdom. Pro. 29. 14. If the viper be beaten with a rod, it takes away his venom, and he becomes an excellent Antidote against poison. If we cannot heal their perversities, at least we may still their murmur. And to this end the constitution of the Rod is very considerable. It must be a straight Rod, that the infliction Deut. 25. 2. may be equal to the fault, est enim verus praesul virga recta, aequaliter justitiam exercens atque semper vigilans. It must be a solid Rod H. P. ad. Ez. 3. to support the weak, and a smart Rod to correct the wicked, and a stiff Rod to defend the Innocent. Or (to keep still to the Metaphor) it should have these properties; It should be, 1. solid, 2. vital, 3. florid, and 4. fruitful. 1. A solid Rod, not hollow, lose or spongy, Ezok. 19 11. Chap. 2. 4. 6. Chap. 3. 8, 9 like a cane: For it is concerned many times to encounter with a Rock; the heart of flint, and the face of brass; and therefore it had need be solid and steeled with Resolution, that it may not yield to the applications, nor receive the impressions of an importune and stubborn spirit. 2. It must be a vital Rod, (and they say Aaron's Rod did never whither, was never barren after it was deposited in the sanctuary.) And this life must appear in a threefold germination; it must bud, 1. a vital eye, 2. a vital tongue, 3. a vital sting. 1. A vital eye, and so it must be, virga vigilans, like that of Jer. 1. 11. Jeremy, A watching Rod. 2. A vital tongue, and so it must be, virga clamitans, like that Mic. 6. 9 of Micah, a preaching Rod. 3. A vital sting, and so it must be, virga stimulans, like that of St. Paul, a goading and a quickening 1 Cor. 4. ult. Rod. 1. It must be a watching Rod, Vigilat autem virga, cuncta populi peccata considerans, ut percutiat et corripiat delinquentes. I have Hieron. in Jer. 1. 11. Ezek. 33. 8. Heb. 13. 17. and 2 Tim. 4. 5. made thee a watchman, saith the Lord to the Prophet, The very essence of the Bishop's Office consisteth in a superintendency, his work is to watch for Souls. 2. A preaching Rod, if it be a genuine Rod of Aaron, it will speak to every man, and to every sin in its own Language. And St. Chrysostom tells us, that two things are requisite for corection and reproof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a discreet mildness with an ingenious liberty of speech. Plus tamen erga corrigendos agat benevolentia quam severitas; plus cohortatio quam commotio, plus charitas quam potestas, saith Leo. Kindness is more prevalent towards the correction of Delinquents, than severity; charity of more efficacy than an imperious Power. For some dispositions (as St. Austin observes) are wrought upon, magis docendo quam jubendo, magis monendo quam minando; more by Persuasion than by 1 Cor. 4. 21. menaces; such dispositions as are unrelenting at the spirit of meekness, to such other applications are highly necessary; and upon this account, the Rod is 3. Virga stimulans, a smart and goading Rod; and in this case, the great Apostle, out of very charity, resolves to use sharpness. 2 Cor. 13. 2, 10. The virtue of goodmen is not sine cuspide vel aculeo, not without some sting; and there are some tempers will require it. Yet I would not have this Rod turned into Exod. 7. 12. 2 Tim. 3. 8. a Serpent, unless it be with a design to swallow up the Rods of Jannes and Jambres, when they bewitch the People to withstand Moses. If any be so obstinate that they will not be corrected by Aaron's Rod; neither obedient to the voice, nor awed by the eye, nor quickened by the sting of it; especially if any be so insolent as to wrest the Rod out of Aaron's hand; if he provokes Aaron to appeal to Moses, and Moses' Rod be thrown out after him, and that becomes a Serpent to him, he may thank his own stubbornness for that Transubstantiation; for instead of a gentle Rod he deserves to be whipped with Scorpions. The Prophet Jeremy saw a Rod, Jer. 1. 12, 13. and a seething Pot too; and it is the observation of Origen, Si ergo tali virga (Disciplinae) non emendaris, in cacabum mitteris, & cacabus in Psal. 38. Homil. 2. succendetur. If the Rod of Discipline cannot reform thee, thou shalt be cast into the seething Pot to be consumed. 3. It must be a florid Rod; some leaves it should have, not broad enough to lodge or shelter Serpents, but sovereign to heal, and then to hid the scar and blemish of the infirm and surprised Patient. But some sores are so deep, foul, and offensive, they must be drawn and laid open, in order to their cure; to furnish leaves to cover such, is to skin over an old sore, till it rankles, till it become more noisome and contagious. But to make the Rod florid it must have blossoms as well as leaves. It is expected (whatever Habits are in fashion amongst others) that the Priests should be clothed with righteousness and salvation; that they should be endued Psal. 132. 16: with the flower of Learning, and the beauty of Holiness. And why should not this have the advantage of Wealth and Honour to adorn and dress it up, as well as other Rods? Though such Secular accessions cannot make it the more Sacred, yet they may make it the more awful, which will make it also the more serviceable, both to the Church of God, and to Moses his Vicegerent. And this would be a means to make it what it should be. 4. A fruitful Rod; some perhaps do really mind nothing, but the leaves and blossoms to cloth and adorn them. So they may be kept warm and gay, they care for nothing else. But as Leo hath it, Tua Conscientia honorem Ep. 93. Chap. 16. sibi debitum vindicant, qui pro animabus sibi creditis non laborant? Bestiae irruunt, & septa ovium non claudunt. Fures insidiantur, & excubias non praetendunt. Morbi crebrescunt, & remedia nulla prospiciunt. Feed Mic. 7. 14. thy flock with thy Rod, saith the Lord to his Prophet. The flock must be fed, and to that effect the Rod must be fruitful. There are bitter Almonds whose virtue is to allay the fumes, digest the crudities and dry up the inundations of Intemperance, to open Obstructions, those of Covetousness and Oppression, to expel the wind, that flatus of pride and vanity, to purge the reins and the inner man of all inordinate lusts and passions, and very useful to smooth the skin of a Christians outward conversation, to make it beautiful and lovely. And there are sweet Almonds too, which afford an oil and milk to close the wounds of a broken heart, to refresh the weak, to cool the Calentures of distempered Consciences, and bring them to repose and comfort. When we have such solid and such vital, such florid and such fruitful Rods as these set before the flock. Methinks we should all be of jacob's breed, our inward conceptions, and outward productions; our hearts and our works should be of the same complexion, by the transforming Power of a happy imitation. To conclude, life consisteth in motion, and the vigour of life discovers itself in the quickness of that motion; and even by the constitution of his Rod, Aaron is instructed to use Expedition in the Administration of his Discipline. For the Almond-tree hath its name from the forwardness of its productions. When causes, which fall under the Inspection of this Rod, are kept too long before they come to a Decision, this is an ill sign; and provokes justly to complaint and murmuring. It argues the Rod to be blind or dumb; soft or stupid; without sting or life, not like the Rod that shoots up by God's appointment; for that Jer. 1. 11, 12. is followed with a speedy sentence, and a due execution. Let the Rod be Expeditious in its Process, that there be no cause of murmuring upon that account, and then men will stand in awe of the sting, and reverence the eye and obey the voice of it. And not only so, but finding shelter and protection in the leaves, Beauty and Ornament in the blossoms, Food, Physic and refreshment in the fruit, they will delight to dwell under the shadow of it. When they see it Sovereign to heal and sweeten all our bitter waters of strife, they will really believe of this, what the Jews do but fable of that other, That it descends from the tree of life; They will cry out Servetur endeavour to have it flourish, and pray that it may be preserved and prosper, in the Church amongst us, to the World's end, Amen. FINIS.