OMitting what might be spoken, touching either the Inscrip­tion or Occasion of this Psalme; I shall betake my self to the subject matter, in which he that runs may read Faiths Conflict and Triumph.

In the first whereof, we have the afflicted Church un­der the Person of the Prophet Asaph, strangely strugling with fits of Diffidence and Distrust of God; whilst he compares their for­mer prosperous condition, with their present sad pressures under Pharaoh Neco, or else the Babylonish Yoak: Those dayes wherein they injoyed their God, in the daily services of the Temple, (for so Cajetane understands those Songs of Sion in the Night v. 6. with the years of their Captivity, wherein their neglected Harps were hung upon the Willows in Babylon.

This consideration puts the Church upon those Melancholy Infidell reason­ings, and sad Expostulations. v. 7, 8, 9. but verse 10. begins the Psalme of Remembrance, where we have the Church correcting the weaknesse of her former Expressions, and her self for them; and betaking her self for shelter to that sure Refuge, the experience she has formerly had of Gods goodnesse and power, in her greatest straights; to the remembrance of the years of that Right-hand of the Most High, which can never be shortned. So that let the present yoak be never so heavy, yet the consideration of that Right-hand which mi­raculously [Page 2] shooke off that of Egypt, may support and ease you under it.

This use the Spirit of God in Scripture frequently makes of the Egyptian deliverance, as in other places, so Psalme 74. v. 14. Thou breakest the head of Leviathan in pieces, and gavest him to be meat for the People inhabiting the Wildernesse. His meaning doubtlesse may be, that whereas the People in their straights in the Wildernesse, might be tempted to doubt of or distrust the Providence of God towards them: To prevent this, God had given them Leviathan as food for their Faith, which was sufficient to uphold their spirits, and maintain a life of Hope and Confidence within them; if they would but look up unto him, and make their dependance upon him, according to the glo­rious incouragement, and triumphing provocation of so great and unheard of a Deliverance.

The Prophet Asaph here takes the same course, with the distressed Church when in a wildernesse condition, hungry and thirsty, their souls faint wi [...]hin them: He goes to Leviathan, whom God had broken in pieces, and sets him before them for meat, (from the 14. verse to the words of my Text.) And here lest God should be thought not to save to the utmost, but onely for his own Name-sake to rescue from some eminent danger, and so leave them to shift for them­selves; we are assured that after he had been their Deliverer, himself also became their Conductor, and whereas they were a Rude, Ungovern'd and Con­fused multitude, he crowns them with the blessing of a Gracious Governour, and Regular Government, leading them with as much care, as the most vigilant Shepheard his flock, By the hand of Moses and Aaron.

The words are plain, the sense is clear and evident, and therefore it would be but lost labour farther to expound them. What is requisite this way shall be taken notice of as we passe, in the mean time, we have here these three things Observable.

1. The Supreme Governor, together with the Divine Institution of a Re­gular Government, and that over his own peculiar People, in these words; Thou leadest thy People.

2. We have here his Vicegerent Moses, deriving immediately from him, and placed next even to God himself, with the Subordination of Aaron imply­ed; for 'tis By the Hand, not the Hands, more Fingers it seems, but one Hand.

3. Here is the manner of Gods Conduct, implyed in these words, As a flock.

I shall take them in their order, and in the first of them, these three things again offer themselves to our Consideration.

[Page]1. The Divine Originall of Government, or its Author God, implyed in the word, Thou.

2. The Blessing of a Lawfull Governour and Regular Government, couched under a pastorall Metaphor, Leadest.

3. The People blessed by being thus made subject; his own People, the seed of Abraham whom he had chosen.

1. God leads. God is the Author, or Power belongeth unto God, it derives from him and is still managed by him, who is here said to lead by the hands of them he intrusts with Scepters; the hand is the hand of Moses and Aaron, but the arm is an arm of Omnipotency, wrapt up in the Clouds, such divine things will God have Kings to be reputed, that he challenges almost every thing about them for his own, the Oyle wherewith they are Anointed is Gods Oyle, their Thrones are Gods Thrones, the Judgement they execute is Gods Judgement, their Kingdome is Gods Kingdome. Hence they are called the Sons of God, yea Gods.

I have said ye are Gods.

There is a passage in Tully concerning the Tragicall Poets, to this purpose; Quando fabulae suae exitum reperire non possunt recurrunt ad Deum: What they did fabulously, we may; nay must, do truly; if we will find out the pedigree of Supremacy, for it is Coeli depositum, which like that Scepter in Homer con­veyed by innumerable Predecessors unto Agamemnon, was first handed down from Jupiter.

As Moses so every other Princes face shines with the glorious beams of Di­vine Power communicated unto them, that [...]od who by an Omnipotent fiat first called the passible world into Act, and hath ever since laid out the same power for preserving what at first he created. That God (I say) by vertue of his Dominion over all, and for the good of the whole, first placed this part of his own Image in fathers of families, (for Dominion doubtlesse was at first pa­ternall.)

But when a Nimrod arose, with hounds at his heels, and began to hunt men, necessity became a vertue, and what they could not do in their single capaci­ties, they endeavoured to effect by joynt engagement; the weaknesse of each individuall, being back'd by the united strength of the society unto which he adhered.

This the Ancients signifie by the Harp of Orpheus, which charm'd, that is, civilized men as savage as Lions and Tigres, whereby they were brought to submit themselves to Governours, and yield up part of their naturall, for the preservation of their civil and religious rights; yea, of their very Beings. Without this our Streets would immediately be turned into Shambles, and our Houses filled with Tragedies. Anarchy, but for a short space would beget more [Page 4] confusion, then when Phaeton drove the Chariot of the Sun out of its course, and put the whole world into a combustion.

The Persians therefore had a Custome, that when their Princes dyed, four or five days of misrule were indulged the People, in which they might do what they listed without controul, that by the Rapines and Outrages, which might well be thought would be committed therein, they might be brought the more in love with the person and government of their succeeding Prince.

It is a sad way, I confesse, but a sure one, to know the happinesse of govern­ment, by experimenting the confusion of Anarchy; witnesse our own late dismall and tragicall consequences of no King in Israel.

Wherefore ever blessed be the name of that God, who for the good of Man­kind, and preservation of Humane society, hath intrusted Kings with a power over the Estates and lives of others, which trust could be of no validity, if reposed in them by any other save him alone, who by vertue of his Supreme Authority had a power over both; and so could dispence with those Laws other­wise in force both against Murder and Theft. Man hath not an absolute power over his own life, and therefore cannot bestow it upon an other, the Charter by which the Magistrate acts in such cases is sealed, Gen. 9.6. Who so sheddeth mans blood, by man shall his blood be shed. Without this Divine Sanction from the Supreame Law-giver, the very Sword of Justice would have committed Murder, as often as it had been dipt in the blood of Malefactors.

For what had the Magistrate to do to take away the life of his fellow crea­ture were he not Gods Minister impowred and ordained by him to execute wrath on evil doers?

It was a Miracle among the Heathen, that so many Nations, yea, Kings and Princes, should give their Heads to One, sometimes a Woman, sometimes a Child; which argueth, that by the Light of Nature they saw such impressions of Divinity stamped on them, as rendred their persons more Sacred, August and Venerable, than what was meerly Humane.

That power given to Kings and Princes over others, is a Divine Institution, the consent of most Authors both Ancient and Modern, Sacred and Prophane do abundantly confirme, who are frequently acted both by Casuists and Pra­cticall Divines treating on this subject. I shall mention onely two or three and so proceed.

Saint Chrysostome hath said enough alone in these words, [...], which may be translated out of Saint Paul, Rom. 13. v. 1. The Powers that be, are ordained of God, to which also Tertullian beareth witnesse. A Christian (saith he) is no Mans enemy, much lesse the Emperours, whom he knows to be appointed by his God. Colamus ergo Imperatorem. &c.

Go therefore reverence the Emperour as a Man next to God, and as one [Page 5] that hath obtained, what ever he hath gotten from God. And elsewhere, whence comes the Emperour? whence comes his Power? whence comes his Spirit? which he learned from Irenaeus before him. He whose powerfull word creates souls, the same creates Princes and Potentates.

But we need not go to Ophir for gold, the Scripture is a rich Mine, out of which we may digg abundantly to overlay this part of Gods Arke, both within and without, Psalm 62.11. God hath spoken it again and again, that power be­longs to himself. Psalm. 47.9. The Shields of the earth they are the Lords, they bear his Arms and Inscription, he holds them up and over the world. Psalm. 22.28. The Kingdome is the Lords, and he is the Governour among the Nations. No power is of force, but what is from above; as the whole scope and drift of the 13. to the Romans sufficiently demonstrates, from which is there rightly infer'd an injunction to Obedience under penalty of Damnation verse 2.

This Truth is that stone in Jeremie, which not only supports Nebuchad­nezars, but the Thrones of all the Kings upon earth. Truly Brethren, those Melodious Aires of rarest Musick, those Triumphant Arches, Magnificent Ti­tles, that Train of Nobles, Knights, and Gentry, the Crown of pure Gold, together with a glorious Throne and Scepter, are all requisite and suitable to the state of King and Kingdome, and apt to beget Awe and Reverence in the hearts of the Vulgar.

But alas, this is but the outside and ceremony of the Sacred Majesty of God, whose representative the King is, whose judgment he pronounceth; This, this is that which renders him truly Sacred to all religious and judicious men and minds. Divinity is the maintainer of Civil honour, and Religion bears up the Throne in due reverence, whilst Men are taught to discern God as ha­ving the chief hand and stroke in government, by whom Kings raign and Princes decree justice whilst they are taught (I say) to see God leading: by the hand of Moses and Aaron.

Away then with that Irreligious and Dangerous Tenet, so frequent in the Mouths and Pens of some Men in these days, that all power is from the Peo­ple, interpreting I know not by what Authority, Dei Minister, the Peoples Servant. That Magistrates, yea, even the Supreme Magistrate is trusted by the People, and if he be not faithfull, that is, if he satisfie not their giddy hu­mors, (which in Prudence and Conscience he is bound not to do,) then they may assert their native rights, and reassume the trust reposed in them. Thus doth this pernicious Errour pretend to a Law of Nature for the violation of all the Laws both of God and Man. A Doctrine big with Rebellion and Confusion, whose teeming Wombe, never brings forth any other Issue but Blood, and Fire, and Pillars of Smoak.

I hope I have demonstrated unto you, that power derives from a higher [Page 6] house, and that the Magistrates Charter is not so drawn, as to be revoked again at the Peoples pleasure; that the Supreme Magistrate is Gods Deputy, and so accountable to no creature whatsoever, because subject to no Man or com­munity of Men whatever.

This the Heathen Sages knew well, and therefore that their Laws might be the more inviolably observed, pretended still they were enacted by the assistance of a Divine Wisdome. Thus Lycurgus imposeth upon Spartae, by the help of the Oracle at Delphos. Numa on the Romans, by a supposed privated commerce with the Goddess Egeria; the like may be said of Solon and the rest. Ma­homets Impostures had never been so taking but that he perswaded his deluded Followers, that they were whisper'd into his Ear, by the Holy Ghost.

From all which we may infer, that then both Laws and Law-givers have their due honour from the People, when they can look through the cloud and smoak, and hear God dictating the one, and see him acting in the other.

And this may suffice touching the Divine Originall of Government, imply­ed in the word Thou; the benefits follow, couched under a Pastorall Metaphor, Leadest. This implies a motion whereby something more inconvenient is avoid­ed, and something more convenient obtained; and as all other motions, so this hath its two Terms. A quo, and ad Quem: The Term from which is Egypt, a Land of Slavery and Idolatry; the Term to which is Canaan, a Land wherein he will set them at liberty, and establish true piety. But let us take a short view of the Bondage, that so we may learn to set the higher value on the Deliverance.

1. This bondage lay most heavy on their Estates, so that though at first they were seated in Goshen, yet now made use of but as sponges, which the Tyrant and his Task-masters squeezed at their pleasures; here to have been a good Husband, was the readiest way to have been a bad Subject, and then exposed as a prey to the Talons of Pharaoh's State Vultures.

2. But food and raiment was all Jacob would bartar with Heaven for, that God might be his God, and he his Servant; and therefore as long as they breath free Aire, go and come at their pleasure, no matter for so many full Baggs or cramb'd Coffers, their Souls motion towards Heaven was like to be so much the swifter, for that their Bodies were not loaden and clog'd with thick Clay. But here's their misery, to the burden of Poverty was added also the losse of their Liberty, for you could hardly find one of the race of the Hebrews, who had the spirit of a true Israelite in him, but either in the Brick-kilns and Mortar, or else the Stocks hurting his Feet, and the Iron entring into his Soul.

3. But Estate and Freedome, yea all is well sold, so we may have but Li­erty of Conscience for it: This indeed cost them very dear, but then see what it amounted too, truly no more but a wild permission tolerating any other, save [Page 7] the true worship of the true God. They might perhaps worship Isis, Anubis or Serapis, either Crocodiles or Serpent, Onions or Garlike, which the Poet [...]outs with a

Yea, other things, as the Red-cloth. Varro reckons up among many hundreds of other Pagan Deities, whilst sacrificing to the true God only was an abomina­tion to those Egyptian Saints, whose Religions were full as various as their Faces, and so much was worship'd that there was nothing left to be worship'd.

Now if the Impure Conversation of the Sodomites were such a corrosive to just Lot, if Davids eyes ran down with water because men kept not Gods Commandements, much more must it grieve the seed of Abraham to see the Glory of the God of their Fathers given to such base Creatures.

But that which yet makes their misery exceeding miserable, was that they never petitioned for redress, but their return was an hard an [...]wer, and fresh imposition: Ye are Idle, ye are Idle, let therefore the allowance of Straw be withdrawn, and the tale of Brick be doubled; and thus they made them serve with rigour, rendring their lives bitter unto them, Exod. 13.14.

Egypt is easily translated into England, and then farther Application will be needless; we had our Egypt, our Pharaoh, and our Task-masters too, nor were Gods appearances less glorious in breaking our Egyptian yoke. He hath raised up Moses and Aaron, and now leads us by them; here is the difference, God was forty years leading them to their Canaan, but hath within the space of twenty Months brought us to much more then we could hope, and indeed all we can desire; they had their Wilderness and Red-sea to passe through, but God found out a nearer way for us, abating both.

You have now seen from whence it is that God leads, let us now with him take a view from Pisgah, and see whither it is he leads them. And that is from Egypt to Canaan, from Onions and Garlick, to Milk and Honey; from Slavery and Idolatry to true Liberty and Piety; from Temporall and Spiri­tuall Pressures, to Temporall and Spirituall Happiness.

For their Estates, the Judiciall Law stood as a Wall of Fire round about them, securing their Prosperity, and encouraging their Industry, since they might be sure to enjoy what they had whilst they lived, and after leave the rest of their substance to their Babes; they were now under known Laws, not arbitrary Commissioners.

1. The same Law also which secured their Propriety; was also the fence of their Liberty; they were as free as the Aire they breathed in, notwithstand­ing their subjection to Moses and Aaron, for this is the true nature of Liberty, [Page 8] to enjoy the benefit of good Laws and just Governors, and not to bear a share in the government it self, to reap the fruits of Distributive and Vindica­tive Justice, the Pillars of State from the hands of such as God hath instrusted with the Sword.

2. For the satisfying and quieting of their Consciences, all was done ac­cording to the Pattern in the Mount. Ah blessed change! from the Temples of Isis and Anubis, to the Tabernacle in Salem, and the Name made so great in Sion; yea as the happiness of man is that of Time which is present, or that of Eternity which is to commence when Time shall be no more; so Canaan is put for both being the Type of Temporall and Eternall Happiness, of an Earth­ly Paradise and of an Heavenly, called the New Jerusalem, which is above, and is free, the Mother of us all. Now from this slavery both of Body and Soul to this Land of Liberty and true Piety, from danger as to our present and future estates, to a security both of Temporall and Eternall Happiness. God leads his people by the Hand of Moses and of Aaron.

And thus by opening the Terms, I have also intimated the Benefits of a Law­full Governour and Regular Government, couched under the Metaphor, Leadest.

3. Now follows the third thing proposed in the first Generall, the Persons who were thus made Happy, in these words, His People, Gods People you see they are, he owns them still, though in Egypt, the Red-sea, or Wilderness; He ceaseth not to Love them, because the World Hateth them: when he makes up his Jewells be will be mindfull of them as precious things, though repu­ted as the off-scouring of all things. Outward properity is so far from being a mark of the true Church, that the contrary is most true, the Persecutors thereof being oftentimes successfull and lucky Villains; yet he who sets bounds to the Sea, hath said to the proud Waves of their rage and malice also, hither shall ye come and no further: yea, so gloriously doth he appear for their deli­verance, as if he intended nothing more then to convince his and his Churches Enemies, that he is with his Bush in the Hottest Flames, and with his Lillies amongst the Sharpest Thornes, that so all things may work together for the good of his Church and People.

This Note I shall not insist upon, though I could not but glance at it as I passed; that which is more observable is, that though they were Gods pe­culiar People, yet they are under Moses's conduct, this can be no plea to exempt them from their Allegiance, and Duty to Moses and Aaron, since it is the best evidence of being his People, when we reverence his Image in those he hath set over us. If any People in the world, these here in the Text might have shaken of the Yoak of Obedience and Loyalty upon this pretence, for they were his People more then any Nation under Heaven severall ways.

[Page 9]1. They were his People by Covenant; I mean not such a Covenant as Cate­line and his Brethren in that conspiracy entred into, a Covenant conceiv'd in Treason and brought forth in Blood and Rebellion, wherein they plighted their faith each to other by quaffing of whole Goblets of humane Blood; nor such a one as Minutius Felix tells us, was falsly laid to the charge of the Primi­tive Christians, no Holy League of France; but I mean that Covenant sealed in Heaven by the blood of the Lamb slain from Eternity, published in the infancy of the world in these words, The seed of the Woman shall bruise the Serpents head, and afterwards renewed with Abraham, Gen. 17. and sealed with the Sacra­ment of Circumcision, wherein God covenants, that he will be their God, and that they shall be his People.

Almost every Scripture where the word Covenant is but named, hath been grosly abused in these last and worst times, whilst that which concerns the great Covenant made by God in Christ with lost man, or if you will, those Eternall transactions betwixt God and Christ for the Redemption of the World, are frequently applyed to their own, that I say no worse, illegall and unwarrantable conspiracies and combinations, whereas Gods Covenant is very consistent with Moses Conduct, by Gods Covenant his Peope are more engaged to be obedient.

2. They were his People by that speciall care he took for them, and provi­dence by which he watched over them, four hundred years together, when Israel came into Egypt, and Jacob sojourned in the Land of Ham, Psal. 105.23. when he sent one before to provide them bread, and pay his Brethren for selling him: when he preserved and encreased his flock, though in the midst of their ene­mies, as Sheep among Wolves, or Lambs in the midst of Lions; and when his time of deliverance was come, he carried them out with a mighty Hand, and out-stretched Arme, shewing Signes among the Egyptians, and Wonders in their Land, yet we never find that they urged Providence to ruin Moses.

3. They were his People by speciall Conduct, he went before them in a Pillar of a Cloud by day, and a Pillar of Fire by Night; yea, his Angels were made Ministring Spirits for their good, Exod. 23.20, 23. and yet we find not that when Moses executes Gods Laws, they cry out, we will have King Je­hovah, or King Serakhim, or King Jesus, we will not have this Moses to raign over us; for they knew that being in Covenant with King Jehovah, they were the more engaged to be obedient unto Moses the servant of the Lord, their lawfull Governour: Yea, if any of them began to Murmur, that their Governours took too much upon them, since all the Congregation were the Lords People, or Holy as well as they; so far is such a pretence from bearing them out, that it seems to hasten, yea, and heighen their judgment too; for God will not suffer them to dye an ordinary death, but opens the earth, and as it were by [Page 10] a Trap-door lets them down a nearer way into the bottomeless pit, as in the case of Corah and his Competitors.

There were in those days neither Pharisees, Saduces nor Essenes, 'twas in after-ages that the Corruption of the Church prov'd the Generation of these Sects, and therefore by Gods People here is meant a National not a Congregational Church over the whole twelve Tribes, not some few choice ones of our own Tribe, whom we stile the Elect, and therefore seperate them as the precious from the vile, as if by a more discerning eye then that of ordinary Mortals, we had pierced the Clouds, and read over the Iron Leaves of Eternity, and could now perfectly tell whose names were written most fairly in the Book of Life.

Not a people of God, I say, pick'd and cull'd out of the People of God, as if we meant to pair the Onion till nothing remained, rending not only Christs seamless Coat, but his very Body into pieces, and crumbling it into at­tomes. The Nation of the Jews, not some certain Sects & Factions, are here styled Gods People, and not only here, but throughout the Old Testament, The seed of Abraham: The people of the Jews in contradistinction to the Heathen Nations round about, were by a speciall Title called Gods People; as in the New Testament those that were converted from Gentilisme or Judaisme to the Gospel of Christ, were called Saints, and the Church, (for the Church at Co­rinth is the same with the Saints at Corinth,) and both with the Christians or Professors of Christianity at Corinth, in the New-Testament Language, which I have the rather a little insisted on, because no one expression was ever abused to viler ends and purposes, then this of Gods People and Saints. Gods People, they are the Apple of his Eye, and Saints ought to be precious in Ours; but when we will upon presumption of our own Saintship, reproach others pro­fessing the same Gospel with our selves, having the same grace for their way, and glory in their eye; when, I say, upon such a presumption we brand our Christian-Brethren for Hypocrites, that we forsooth are Israel, they Egypt, and so make no Conscience to rob and spoil them; pretending in our Profession to a higher pitch of Piety, but in our Practise falling down below the Rules of Common Honesty.

All that I shall say more to this sort of men is, that those Pictures which with one light give you the resemblance of a Saint, and with another of a Friend, may well set forth to the life, and be the Emblemes of such Saints, who under this Vizzard act such things, as Hell it self stands amaz'd to see, and so become a shame to those who are Saints indeed, and a scandall to Christiani­ty it self; and yet, all this in order to the advancement of the Saints interest, and by such who have appropriated the name of Gods People and Heires of Promise to themselves, and would fain inherit under that Title; Because they have learnt to Cant in Scripture phrase, and abuse the Language of the Holy [Page 11] Ghost, converting it into meer gibberidge, and bending the highest things to serve the lowest and basest ends.

But the people with whom we have to do were Israel indeed, Gods own people, even the seed of Abraham, whom he had preserved and delivered; and now that he might make up their mercies complete, leads them by the hand of Moses and Aaron.

And so I come to the second General, where we have Moses Gods Vice­gerent, deriving immediately from him, and placed next to God himself, with the subordination of Aaron implied, for 'tis by the hand, not hands, more fingers it seems, but one hand. Three things here also implied.

1. Moses the Supreme next to God. 2. Aaron in Subordination, or next to Moses. 3. Both Moses and Aaron make up but one hand, they have, it seems, no more in this great work of conducting Gods people.

1. Here we shall consider Moses, 1. in his Personal capacity; 2. in his Political; and shew you in every respect, God hath owned him as a person most fit to be the Leader of his People. But I would not be mistaken, as if I intended to give Korah and his company occasion, or ground of framing a distinction betwixt the Abstract and Concrete, that so they may oppose and resist the Person in power, whilst they pretend to own and reverence the Power of the person; a Doctrine, than which, nothing can be more destru­ctive both to Governors and Government. But to shew what a special pro­vidence watches over their persons, whom he will advance to the honour of leading his people; and therefore how sacred they ought to be to us, since they are so dear to him.

1. Moses, as his name imports, was drawn out of the floods, out of the waters of many troubles doth God rescue him, that he might lead his people by those still waters of Comfort and Order, which run most pleasantly.

2. God useth a weak Instrument, that his own glory may be the more con­spicuous; he makes use of a woman to preserve, conceal, and protect his Mo­ses; a woman, I say, whose memory is recorded in holy Writ, and shall flou­rish, yea does, now that the memory of those Instruments of cruelty, those sons of violence, is perished with them; and the Tyrant is remembred, yet 'tis so, as that he were better be forgotten: I had rather, says he, no body should ever know there was such a man as Plutarch, than be remembred onely for devouring Infants, and furnishing the world with Tragedies.

3. He turns all to the advantage of the Church and People, by giving here­by their Moses Princely education in the Court of Pharaoh, whereby he be­came learned in all the learning of the Egyptians, wise as an Angel of God, and so mighty both in word and deed. Thus the Lion's Den became a shelter to the Lamb, even the meekest upon earth in whatsoever concerned him­self; [Page 12] but most zealous for the glory of God, and good of his Church.

Now by such a Moses, thus preserved in the day of hazard and peril, thus protected and educated, will God lead his people as a flock from Egypt to Canaan, fr [...]m slavery to liberty, from misery not to be expressed, to happi­ness beyond what we could conceive; for as this deliverance 'twas true too, When God turned our captiv [...]ty, then were we like them that dream. But that which completes this mercy, giving it all its dimensions, is, that Gods hand hath appeared all along in it, that the very enemies to truth and peace must confess, It is the Lords doing, and wonderful in the eyes of all the world; it came not like one of those common mercies, which God seems to hurle about the world, and scatter (as it were) at all adventures; 1 ^o Ex Deliberatione, & 2 ^o Ex Dilectione.

1. From the depth of Counsel and Wisdom, God seems after a deep delibe­ration (abating still the imperfections which accompany such acts in us) to pitch upon our King as Pharaoh upon Joseph, Gen. 41.38. Can we find such a man again as this? or as himself did of old upon David, 1 Sam. 13.14. The Lord sought him a man after his own heart, saith Samuel, there alluding to the scru­tiny among the sons of Jesse.

2. This mercy proceeded, as from the depth of Counsel, so from the heighth of Love and Affection, from those turnings of his bowels which were ever to­wards us. Should we now expostulate with God, and say, Wherein hast thou loved us? why, there is a sufficient evidence of his love, in that he hath given us a King, yea, such a King: The Queen of Sheba took notice of this as the greatest manifestation of his love to his people of old; Blessed be the Lord God which de­lighted in thee, to set thee on the throne of Israel; because the Lord loved Israel for ever, therefore made he thee King to do judgment and j [...]stice, 1 King. 10.9. Should not we now thankfully ack [...]owledge and highly value this fruit of Gods love, the Queen of Sheba would rise up in judgment against us, and condemn us.

I have now done with his Personal Capacity, and shall now treat of his Po­litical, under these two Heads.

• 1. Moses stands next to God.
• 2. He stands alone there, without any Compeers or Co-ordinates.

1. God alone is over Moses, and he immediately und [...]r God, and all the people under him; so that Moses may say with the Centurion, Matth. 8.9. I am under authority, he was under Claudius Lysias, and he under Felix, and he under the Em [...]eror, h [...]c pro Deus under God, and so under Authority also; but so much above [...]ll other humane Authority, that the people are said to ask couns [...]l of God wh n they consulted Moses, Exod. 18.1.

It is essential to the order of Governing, that a Supremacy of power be en­trusted [Page 13] somewhere by God, questionable onely by himself.

Neither is this truly said onely of Monarchy, t [...]e best and noblest, but also of Democracy, the worst and basest of Governments; 'tis as very a Monster as the [...], which have faces of men in their breasts, but are without a Head; yet even here the people will have some to govern the rest, and repre­sent themselves, against whom there shall be no rising up.

That you may never again be mistaken in this point, because a mistake will be of very dangerous consequence, I shall spend a little time, and take a little pains in opening the nature of this Supremacy, and acquainting you with the latitude and extent of it. And here for your better information I shall ende­vour to explain, first, the Quid nominis, or those words and single terms in which the Scripture expresseth it: Secondly, the Quid rei, what be the Ingre­dients or constituent parts of this Supremacy?

1. For the first of these we find three words in Scripture, the first shall be that of 1 Tim. 2.2. [...], where such seem to be distinguished from Kings, and so must signifie either those, who under other forms of Go­vernment managed the Supreme power, and yet were not Kings; or else those in places of eminency under Kings. Take it in which sense you please, it infers the duties of the first verse, viz. that Supplications, Prayers, intercessions, and giving of thanks be made for them. Still, I say, it secures Supremacy, rendring it sacred and inviolable.

Nor would I be misunderstood, as if I thought there were any thing in this Scripture for the support and bolstring up of Oppression and Usurpation; an Usurper alters the case, and there is no just scruple but those may be turned out by force according to Law, who come in by force against Law, as in the story of Athaliah destroyed by Jehoiada, whereby Joash, who had true title, was established in the Throne: All that can be said, is, that it se­cures their persons who are entrusted with the Supreme Power, either in Aristocratical or Democratical Dukedoms or States; all that are thus justly in the possession of Supremacy, have a Title to Prayers and Thanksgivings.

An eminently learned B. Andrews on the Commandements. Prelate of our own interposeth this word, An Excellency of a Gift; when a man ha h some­what above others, either by Birth, or Natural, or Ac­quired Endowm [...]nts, as well as Places.

By Birth, Nobility doubtlesse gives great capacity of Rule and Authority, 'tis the Quarry out of which God raiseth the Pr [...]nces of his people. 'Twas a character of the worst of times, Isa. 3.5. when the child behaved himself [Page 14] proudly against the ancient, and the base against the honorable. Tobias the servant is not fit to rule, nor Abimelech the son of an handmaid, nor must Jo­tham's Bramble be preferred and promoted over the Trees.

Now, if this be the sense of [...], I am sure it secures our Soveraigns Title to all the duties of the first verse, end engageth us to be more devout in them this day, yea, every day. Our Land is blessed in having [...], the son of Nobles for its King, one who sways Scepters transmitted to him from enume­rable Kings and Princes his Predecessors; and therefore is in this sense amongst those [...], and hath the excellency of this gift.

For the other gifts of Natural or Acquired Qualifications and Endowments, though I am far from their opinion who hold, that Dominion is founded in grace; far, I say, from casting an Utopian Prince in Zenophon's mold, as being well assured that Zerubbabel's Title is his being the son of Shealtiel, Hag. 2.23. yet I think I may safely say, and that without the least suspition of flattery, that if we were to chuse a King for such natural and acquired endow­ments, as might capacitate him for so high an employment, we could never make a better choice than God has made for us, which is so clear a truth, that I hope you all bear witness to it, and rejoyce in it this day. We are called to rejoyce in, and to bless God for the best of men, as well as of Kings, [...], as it may signifie the excellency of those gifts also, entitles our Soveraign to, and engages us to be the more devout in, the duties of the first verse, not one­ly this day, but I say again, every day. You will, I hope, pardon the digression I have made in explicating the first word, since it has been no very impertinent one, and I shall be the briefer in the other two: the next of which is,

2. [...], Rom. 13.1. a Power, or a Sword, without which, says the same learned and reverend Prelate, all is a shadow. They are not here to be heark­ned to, who interpret [...] a lawful power, that is according to them, a power commanding lawful things, as if as soon as the Prince commands un­lawful things, or such as we think so, the reins are then thrown upon our necks, and we are let loose into an active resistance of such commands: This use has been made of this Exposition, but I hope for ever to suppress and silence it, when I come unto the third word; in the interim, take the word in either sense, either for a Power lawfully deriv'd and acquir'd, or lawfully us'd, it secures our Soveraign, and subjects those who will not be his obedient and loyal sub­jects to the damnation of the second verse.

The third word by which the Scripture expresses Supremacy or Soveraignty, is [...], i. e. Principality, or a place of Government to exercise his gift and power in. And if [...] in this sense gives a title to Soveraignty, King CHARLS has as large a one as three Kingdoms can give him. But for silencing that Exposition of [...] even now mentioned, know, that [...] and [Page 15] [...] are used promiscuously, and Tit. 3.1. are joyned together, and Mini­sters are charged to mind men of being subject unto both, [...]; So that though there be not [...] in the sense some contend for, yet if there be [...], you must practice, and we must both preach and practise subjection and obedience unto it. Now place Supremacy in one, or in all these, for they have an affinity, and it imports a power over all those, that God has subjected unto them, uncontroulable by any, save God himself, and is thus defined by the learned Lib. 1. de qui Belli & Pac. c. 3. § 7. Grotius, Illa dicitur summa po­testas cuju [...] actus alterius juri non subsunt, ita ut alterius vo­luntatis humanae arbitrio irriti possint reddi; That Power is tearmed Supreme whose acts are not subject to anothers Law, so that they may be rendred null and void at the pleasure of any others will whatsoever.

The Ingredients, or Constitutive, and Integral parts of this Supremacy, as they are summed up by that excellent Author out of the fourth book of Aristotle's Politicks, cap. 4. as also divers places of Dionysius Halica [...]nassensis, may be reduced to these following heads:

Jus legum condendarum & tollendarum, a power of making and abrogating Laws, in which it is most certain our King is Supreme, however some men are otherwise prepossest, by Arguments drawn from three Estates, Coordinate quoad hoc, which were not indeed to be answered, were there any such thing as such a Co-ordination as they contend for. A King may be Supreme, and yet not absolute, and that's our Soveraigns case; He is Supreme in making Laws, though not absolute and alone; our Worthies in Parliament do not give their Soveraign Law, but they do legem petere & rogare, 'tis the Royal Assent that speaks a Bill into a Law. Which Supremacy reaches not onely to Civil, but Ecclesiastical Laws also, which in matters indifferent, and not against the clear evidence of Gods Word, are binding unto conscience.

2. Jus decernendi de bello & pace, a power to denounce War and conclude Peace, this power Gods Vice-gerent is entrusted with by God himself, Rom. 13.4. Psal. 47.9. there he is entrusted with the Sword and the Shield. And we read of the times when Kings go out to war. August. contr. Faust in Manic. lib. 22. cap. 75. Ordo ille naturalis mortalium paci accommodus hoc possit, ut suscipiendi belli authoritas at (que) concilium penes principem sit. Even natural order accommodate to the peace of mankind requiring this, that the power of making War remain wholly in the Prince; which when the people usurped, we see they were punished, Numb. 14.43, 44. That the power of concluding Peace, and making Confederations and Leagues is also Soveraign, the examples of David and Solomon clearly evince, 2 Sam. 10.19. 1 King. 4.2. 1 King. 5.12. 1 King. 2.56.

[Page 16]3. Jus Magistratuum creandorum, &c. A power freely to elect their own Servants, and dispose of all Offices in Church and State. This also is a Jewel of the Crown, and one of the Ingredients of Soveraignty. For Church-mat­ters, see the example of Jehoshaphat, 2 Chron. 17.8, 9. for State-Assemblies, the example of David, 2 Sam. 20.4.

4. Judicia, to pardon offenders, or punish with death, as in Joab's and Shimei's cases, 1 King. 2. yea, to receive Appeals from other Judicatures, Act. 25.10, 11. All this, and more also, does this learned man conclude must go to the constituting and making up the Supremacy, which God entrusts him withal whom he sets over his people, next and immediately under himself.

This is that Paladium, which whilst preserv'd inviolable, stands as a firm Fence round about a Nation or People, to preserve and protect them in their rights and priviledges, both Civil and Religious; for by this trust reposed in the Prince it comes to pass, that each single person is fortified with the strength of a Nation.

I hope now it partly appears what Supremacy is, and with whom entrusted. Since then Moses is this Supreme, placed by God next to himself, it necessarily follows, that nothing less than God can exact an account of Moses's carriage or miscarriage; which is true of our Moses also. 'Tis said, that if the Sun will not run its race, or go its course, there be certain Eumenides who are to scourge him; if Kings and Princes will not do their duties, they shall hereafter find their Eumenides; but still divino judicio sunt reservendi, they must be reserv'd for Gods Tribunal: we may not wrest the Iron Rod out of Gods hands, that with it we may dash his Anointed in pieces as a Potters vessel. Know this, that we cease to be subjects when we fall to questioning Princes, and immediately in­cur the danger of the Apostles condemnation, Rom. 13.1. When there­fore such temptations shall at any time hereafter be laid before you, by which the weak and ignoranter sort of people are apt to be deluded, re­member these Principles, let not the Oath of God be forgotten, nor how much it concerns you reddere juramentum Domino, to perform your Oath unto the Lord. Let never any hand be lifted up against our Soveraign, which has been laid upon the holy Gospel in witness of our submission to him, as to him whom God has constituted Supreme in matters, as well Ecclesiastical as Civil. Nor may such Orthodox Divinity be branded (as sometimes it is) for Court-flattery, since we find by experience what great reason there is, that a generation amongst us, animated with a spirit of Re­bellion, should be instructed in such Principles as these, at certain seasons in our most publick Assemblies; 'twill be too late to think of reclaiming men with a Sermon of Allegiance, when the Trumpet sounds to the tune of that in [Page] 1 King. 12.16. What portion have we in David? we have no inheritance in the son of Jesse: to your tents, O Israel: now look to thine house, David.

I have done with the first, wherein I have acquainted you with Moses's pow­er and place, and upon that the peoples duty, all which will yet appear much more evidently, when as I have shewed that he stands next to God, so I shall have proved that he stands alone there. For though Aaron seems to be joyned with him, yet we doubt not but as we pass, to set him in his due subordination: now where there is a due subordination, the Dominus & Servus, make up but unem aegens, Master and Servant are but one agent, and so 'tis but the hand, though impowred and actuated both by Moses and Aaron.

I AM sent Moses, and if God commission'd him, we cannot well imagine he should set up any other government over his People here on Earth, then that which he himself exerciseth over his Saints and Angels in Heaven; no more Kings there then Gods, Unity is convertible with Entity, and therefore chiefly with the Being of Beings. God is King in Heaven, and Christ is King in Sion, in this office he accomplished the great work of the worlds redemption, Sir Copleston Bampfields Mot­to this year. [...], is the Motto which Loyalty has this year written upon publick Banners, and it is no more then I believe, experience hath long ago engraven upon all our hearts. Two Suns would set the World into a combustion, more winds cause a Harri­cane, and gather up nothing but Straw and Stubble, and light matter together; Regni societas neque unquam cum fide incepit, neque sine sanguine desiit, says the eloquent Minuc. Felix. Partnership in supremacy always began treache­rously, and ended bloodily. The Scepter in the hand of one, is doubtless more steddy and upright, then of many; and as we find one soul to govern one body, and when it ceases to be one, the body is dissolved; so we may observe that the greatest Empir [...]s that ever were, grew great by Monarchy, which soon crumb­led away when shared among the many. To speak of the Originall of Mo­narchy, together with the advantages and blessings accomplishing that, above any other Government whatsoever, is not my intent; nor is it requisite, nor will the time permit; the worst that can be said is, that it may degenerate into Tyranny, but experience hath sufficiently convinced us, that the teeth of many Harrows are far worse then the point of one Sword. Monarchy is doubtless the way God intended the World should be governed, that as he was most ex­cellent himself, and had all things under him, so there might be in his creatures also a pattern of that excellency and subjection; wherefore to honour Kings, when any excellent thing is to be set forth, the Scripture styles it Kingly or like a King: Yea, so far, as one observes, did Christ honour Caesar, as that he puts him before God, saying, give unto Caesar first, and then next give unto God, &c. For he well knew the things of God would go on much the better, if [Page 18] those of the King were well ordered; and it may be taken notice of, that he never Coin'd Money but once, and that miraculously in the mouth of a Fish, that Cae­sar might not go without his due.

Moses you see stands next to God; he is supreme, yet not absolute, id est, his will was not his law, for he was to act, ex praescripto, according to his pattern. And this may be the case of other Kings and Princes also, they may have a su­preme yet not an absolute power, so that by reason either of Gods Laws, or a restraint from their own grants and positive constitutions, active obedience may not be due to their illegall commands, yet by reason of their supremacy, passive obedience becomes necessary under the penalty of damnation. We have heard, & read much in these latter and worser days, touching a mixt Monarchy, which yet has been sufficiently demonstrated to be but Anarchy; by it they mean a Monar­chy compounded of three Co-ordinate states, which in plain English speaks this Non-sense, the power which one onely hath, is in three states joyntly and equally.

If restrained here to Moses, then it follows Moses was next to God alone, and yet the Princes, and Captains, and Priests assembled by the Silver Trum­pets, were next to God also, Co-ordinate with him in the supremacy, not sub­ordinate in any respect. If extended to us also, then not the King, but King, Lords, and Commons, are the joyntly the Supreme, and then the Correlate is wanting, none are left over whom they should raign, we should have a King­dome without a Subject, because all may challenge a share in Soveraignty. And, because I have heard many, whose Birth, Parts and Education, set them far above the Vulgar, urge arguments drawn from this false Topick of three Co-ordinate Estates, to confirm such principles and practises, as I, and all the Or­thodox Ministers in England or elsewhere, must and ought resolutely to bear witness against; I shall for the satisfaction of them and others carried away with the same errour, here transcribe verbatim some passages out of the incom­parable Sir Dudley Diggs, because perhaps many may read that here which they never did nor would in that most excellent Author.

If by Co-ordination, saith he, a Division of Soveraignty be meant, it is against the nature of it, and a clear contradiction; so that, if the King be one Soveraign, there is no such thing as Co-ordination; if three states be joynt Sove­raigns, in what a miserable condition are we English-men, who should be bound to impossibilities, viz. three Masters commanding contrary things? How can we do homage to any save him onely to whom we have sworn, Cum per id efficiamur solius illius cui juravimus, as the Civilians determine, and we cannot be duo­rum in solidum. They are his Subjects or not, if Subjects, not Co-ordinate; if not in subjection they ipso facto put themselves out of his protection, pag 88.

And again, we grant, says that accute and learned Gentleman most truly, that there must be a joynt concurrence of three Estates to some purposes; such as [Page] making new and repealing old laws, raising supplies for the Kings necessities, in such proportion as they shall think fitting, which are indeed great Democrati­cal advantages, yet the fruits of the most gracious concessions of our Princes, and therefore doubtless can include no authority of making Hostile resistance against their Soveraign, in case he should do contrary the to established laws; 'tis true, they are in force, and bind the Conscience, till abrogated by joynt con­sent, but he cannot be forced to put them in execution, because he hath no su­periour in jurisdiction; and no equall in managing jus gladii, or the material sword, which is necessary to distinguish resistance from rebellion, and give it the title of a just war. For, unless we can prove our selves not to be Subjects, if we fight we become Rebels by the Law of this Land, and by the Law of God incur a far greater penalty, Rom. 13.7. pag. 139.

3. I have done with Moses's standing next to God, and shall now come in the third place to speak of Aaron standing next to Moses, or in subordination to Moses, as I delivered it in the second generall; and for this we have two very clear places of Scripture, Exod. 7.1. And the Lord said unto Moses, see, I have made thee a god to Pharaoh, and Aaron thy Brother shall be thy Prophet. And again, Exod. 4.16. And he shall be thy spokesman unto the people; he shall be, even he shall be to thee in stead of a Mouth, and thou shalt be to him in stead of a God. The Jews have a saying, that the Keys of the Temple were laid every night under Solomon's Pillow, not hung to the High Priests girdle.

Kings are doubtless Supreme in Spirituals also, yet Priests may do some­things which Kings may not, though not without the Royal Assent and Permis­sion. Then a King (says one) serves God like a King, when he does that for him which none else but a King can do, to maintain; settle and uphold religion by law is the great service which belongs to a King. Let Moses regulate the duties and ordinances pertaining to Divine Worship, but let Aaron and his Sons have the honour still to Minister before the Lord. And indeed, we read not that Moses medled with the Ministration of holy things after the Consecration of Aaron: and we know how dear it cost Saul his Sacrificing, and Uzziah his In­cense burning. We have this fully set forth in the example of Hezekiah, 2 Chron. 29.3, 4, 5. &c. 3. He in the first Year of his raign in the first Month opened the doors of the House of the Lord, and repaired them. 4. And brought in the Priests and the Levites, and gathered them toge­ther, into the East-street. 5. And said unto them, hear me ye Levites, sanctifie now your selves, and sanctifie the House of the Lord God of your Fathers, and carry forth the filthiness out of the Holy Place. And then vers. 6, 7, 8, 9, 10. he goes on acknowledging the transgressions of their Fathers, and making a Covenat with God for turning away his fiery wrath. But verse 11. he returns again to the Levites, My sons be not now negligent: for the Lord [Page 20] hath chosen you to stand before him, to serve him, and that you should minister unto him, and burn incense.

Hezekiah here you see impowereth the Levites, but toucheth it not him­self; he commands, but they execute; he maketh provision for Religion, but medleth not with the action; he is Supreme as King, yet they act under him as Priests and Levites: And we are well assured also, that our sons of Aaron ne­ver thrive better, than when Kings are their nursing fathers, and Queens their nursing mothers, the influence of a Royal bounty being the most natural nou­rishment for such plants We are not for Civil Subjects, and Ecclesiastical Superiors, much lesse are we for the setting up the Tripple Crown of Rome; we stand for, and stick to the Apostolical and Orthodox Doctrine of our 37th. Article, which seems to be mystically set forth unto us, when the holy Crown was set upon the Miter in Aaron's Vestments, Exod: 29.6. the one in subor­dination, yet serviceable to the other; and then indeed the work went on, when Aaron led in his place as well as Moses in his. When the Prince was a support to the Priest, and the Priest to the Prince, then Amalek fell before the Armies of Israel, when Moses prayed in Horeb, and Aaron and Hur held up his arms.

There were nevertheless of old, who thought the sons of Levi took too much upon them, as daily among us there arise men speaking perverse things, who would have perswaded the world, that the claim of our sons of Aaron as from God, I mean our Episcopal Power, as from Christ and his Apostles, was an assault upon the right of our Kings, and tended to the disherison of the Crown, as if, says Learned Mr. Sancroft. one of our own excellently, the Calling might not stand by divine right, and yet the Adjuncts and Ap­pendages by humane bounty.

The Office it self may surely be from Christ, and yet the exercise of it onely by and under the permission of pious Kings. Why may not the Church owe the Keys of the Kingdom of Heaven, both that of Order and Jurisdiction too (purely spiritual, and without any temporal effect) to the Donation of Chri t, and yet at the same time owe all the coactive Power in the external Re­giment, to the Political Sanction.

Nor is this Discourse impertinent either to the Text or Time; for as we have a Moses, so our Aarons also; and there is a very great Analogy betwixt these of the Old, and ours of the New Testament; those by whom God led them to the earthly Canaan, and these by whom he conducts to the new Jerusalem. Aaron had a call from God, called as was Aaron, Heb. 5.4. the Priests that succeeded, succeeded in vertue of his call. We had Apostles, not by, or of men; and we have Apostolical men, reverend Fathers of the Church, in­vested with power of Jurisdiction and Ordination, by vertue of that which [Page 21] Christ first placed in his Disciples, yet acting in a professed subjection to the Magistrates Super-inspection, Regulation, and Censure. And now I hope you see, though it be by Moses and Aaron, that it is but by the Hand, not of either alone, but by the Hand of both; both are instrumental in order to this great mercy, both are employed by God, both are useful and necessary for his People; for without Moses they would not have been a People, a Flock, but as sheep scat­tered on the Mountains of prey having no shepherd: and without Aaron, they would not have been Gods People. As men, we need Moses; as Religious men, we need Aaron; and better be no Men, than not to be Religious Men; and to be no People, than not to be a Religious People. Both have but one work, both have but one hand, both being subordinate make up but one Agent, both are here Com­missioneo by God to bring Israel out of Egypt, Thou leddest by the hand, &c.

There is no Inconsistency, you see, Moses may have the longest finger, though of the same hand, no jarring here. Moses's Rod, though it may devour the Rods of the Romish Sorcerers, that draw to the obedience of another Su­preme Head, yet not Aaron's Rod, and Aaron had a Rod too laid by the Pot of Manna; so also had St. Paul, Shall I come unto you with the Rod? the Rod of Do­ctrine and Discipline are very consistent, yea, sub [...]ervient each to other.

Nor may any wonder that we make Ministery to be full as high born a thing as Magistracy, that Aaron should be extracted from as divine and heavenly a Pedigree as Moses himself; since they are Brethren, they may, I hope without offence, lawfully lay claim to the same Father. Now the ground of our Episcopacy is partly derived from the pattern prescribed by God in the Old Testament, and partly from the imitation thereof confirmed by Christ himself, and brought in by the Apostles in the time of the New. The government of the Church of the old Testament was committed to the Priests and Levites, unto whom the Ministers of the New do now succeed, in like sort as our Lords day doth to their Sabbath, that it might be fulfilled which was spoken by the Prophet touch­ing the vocation of the Gentiles, Isa. 66.21. I will take of them for Priests, and for Levites, saith the Lord.

That the Priests were superior to the Levites, no man doubteth, 1 Chron. 24.6. and that there was not a parity either betwixt the Priests, or betwixt the Levites themselves, is manifest by the Word of God, Ezr. 8.29. wherein mention is made of the Heads and Rulers both of the one and of the other.

Each of the three Families of the Levites, viz. the Gershonites, the Kobathites, and the Merarites had over them one Num. 24.30. [...]5. [...], or Ruler appointed by God himself; and as the Families of the Levites, so the four and twenty courses of the Priests had their [...], clearly distinguished from that singular One, who was the Type of our great High Priest: Yea, in the Old Testa­ment [Page 22] we find two of these named Bishops in one Chapter, Nehem. 11. the one of the Priests, the other of the Levites, that dwelt in Jerusalem; the Greek Interpretation, vers. 14. gives you among the Priests [...], and both the Greek and Latine Interpreters vers. 22. give you [...], which Jerom renders, Episcopus Levitarum in Jerusalem, Azzi filius Bani, and not without approbation of the Scripture it self, which rendreth the Hebrew word [...] of the same Original in the Old, by the Greek [...] in the New-Testament, Act. 1.20. [...], and his Bishoprick let another take.

As Episcopacy has its foundation in the Old-Testament, so it appears to be of Apostolical institution also, for the prevention of Schism, and that upon the occasion of those notable Ones in the Church of Corinth: Beza himself hath done my work for me in these words, Certè si ab ipsis Apostolis esset pro­fecta haec mutatio non vererer illam ut ceteras Apostolicas ordinationes divinae in solidum dispositioni tribuere. Sure I would not doubt (says he) to ascribe to Episcopacy a divine Ordinance, if this change had proceeded from the Apo­stles.

Walo, alias Salmasius, the cruellest enemy ever Prelacy met with, will however so far gratifie us, Institutio Episcopi si ab Apostolis est jure divino, If the institution of Episcopacy be from the Apostles, then it is of divine right. That therefore which we have to do, is to prove it Apostolical, which we could do from Scripture Commented on by the constant practice of An­tiquity, and that again seconded by the Concessions of the most eminent Pro­testant Divines of the Reformed Churches: But I had rather St. Jerom should do it for us, especially since he of all the Antients is supposed least to favour this cause; but let us hear him on Tit. 1.

Antequam Diaboli instinctu, studia in Religione fuerint diversaria inter popu­los, Ego sum Pauli, ego Apollinis, ego Cephae; communi consilio Presbyteri Ecclesiae gubernabantur, postea autem toto terrarum Orbe decretum est, ut unus ex Presbyteris electus superponeretur caeteris. Before, by the instinct of the devil, factions grew amongst people in Religion, saying, I am of Paul, I of Apollo, I of Cephas; by common Councel the Churches were governed by Presbyters; but afterwards it was decreed through the world, that out of the Presbyters one should be chosen and set over the rest.

The ground and occasion of Episcopal Institution you hear from this most learned Father, to have been those Schismatical Rents and Divisions in the Church of Corinth; the time in which this healing Plaister was spread and ap­plied, was viventibus adhuc Apostolis, the Apostles being yet alive, as Scul­tetus affirms, and no man can doubt, that will but read the first Epistle to the Co­rinthians. If then St. Jerom's authority pass for currant, this is alone enough [Page 23] to prove Episcopacy to be of Divine right, because by Apostolical Institution: And that this fell not from him by chance, but was his setled perswasion, is clear in that, besides this passage, in the ninth Tome; we have in his first Tome a Catalogue of Ecclesiastical Writers, amongst which he reckons up St. Peter, first Bishop of Antioch, afterwards of Rome; James sirnamed Justus, Bishop of Jerusalem, Timothy of Ephesus, Titus of Creet, and Mark of Alexandria, with divers others; so antient is Episcopacy even according to Jerom. And again in his second Tome, ad Rupert. adversus Vigilant. miror sanctum Epis­copum in cujus parochia Presbyter esse dicitur acquiescere firmi ejus, & non vir­ga Apostolica & ferrea confringere vas inutile. Where the Episcopal part of Ex­communication against Ʋigilantius, he calleth his Apostolical Iron Rod.

And that we may prove all that we contend for, even from St. Jerom in the same Tome, inhis Epistle to Evagrius, Quid non Presbyter facit, quod Epis­copus excepta ordinatione, where he reserves Ordination as the Bishops pe­culiar: And in the same Epistle we have these words also, Omnes Episcopi ubi­cunque sunt locorum, successores sunt Apostoli; All Bishops are the Apostles suc­cessors. In the same place also alledging the Analogy between Aaron and his sons, in respect of the Levites, with Bishops and Presbyters, from, as he saith, Apostolical Tradition. It were incredible if all those Apostolical relati­ons, concerning Episcopacy, should not amount unto so much as to make up an Apostolical Institution, which if it does, it follows, it must be of Divine Ordinance, even the enemies being judges.

I have now done with the second General, on which I have insisted a little more than ordinary, as considering that we, our Moses's and Aaron's, Prin­ces and Priests, have suffered so much by the disbelief of, and opposition to, these so great, so necessary Truths.

And lest any should surmise, as the world is full of jealousies and mistakes, that I have all this while contended for tyrannical Oppression, or insolent Do­mination, to be exercised over those who are quiet and harmless in the land, let me desire your patience a little to the third and last particular, wherein is set forth the manner of Gods conducting Israel by the hand of Moses and Aaron, in the continuation of the Metaphor, as a Flock, i. e. with Lenity, and in Unity.

1. With Lenity, like Sheep, not Swine or Oxen, with violence and rigour: And therefore when God chose a man after his own heart to govern his people, He takes David from following the Ewes great with young, that he might feed Jacob his people, and Israel his Inheritance. And here Moses a man of the same temper, the meekest man upon earth in his own concernments, but a Lion when Gods glory, or the good of the Church, required just severity. We have a Moses, a David, one who shares in all those endowments they [Page 24] were furnished with all, as they were to be Shepheards of Gods People; no Jehu, Phaeton, or Furius, one that hath that property of the Kings of Israel most eminently in him, that he is a mercifull King, he knows not how to punish but where 'twere cruelty to spare, where some transcendent villany hath left no room for mercy; this is a choyce Jewell in our Kings Crown, 'tis hard to say whether his Subjects love him more for his mercy and goodness, or his Enemies fear and dread him for his power and greatness; If yet he hath any Enemies, or if any fear him, sure I am, they have no reason, unless they be such as have rendred themselves as uncapable of Gods mercy as of the Kings; now this will­full and finall obstinacy alone does. 'Tis not so much that we have been sinners, as that we do persist in sin, such an obstinacy neither God nor his Vicegerent will endure, all the rest is put in utter oblivion.

Now for such a Prince who desires to have his Throne established in Righte­ousness, and supported with the Pillars of Mercy and Godliness, are we to pay the yearly tribute of Praises to our God this day, which I hope we shall all do with more enlargement of soul then ordinary. This is the Day which the Lord hath made, we will rejoyce and be glad in it: He hath made it a joyfull day for his Birth as a Man, a blessing to which Heaven bore witness in a Star appearing at Noon-day, as if nature it self would teach us that there was a Sun and a Star, that might both very well shine together. Where was ever a Birth so attested, since that of our Saviour, will not easily be shewed? But this is not all, for as God hath made this a joyfull day for his being born as a Man, so also for being as it were born again as a Prince, in this desired restitution to us his People, his Crown and Dignities; and that at such a time, when his and his peoples enemies, were endevouring more solicitously then ever how to entail our misery, and obstruct every passage, which might bring us home such a mercy. Now, praise the Lord, O my Soul, and all that is within me praise his holy Name.

2. The second thing in Gods manner of Conduct was, that as it was with Lenity, so in Unity; as one sheep, says the Original, one in respect of Union, a flock in respect of Communion and Society. Some strayers from the flock there will be, and therefore Shepheards are necessary, and here let such strayers learn their own danger, and how to avoid it, (viz.) by feeding with the flock; for though we read of a lost sheep, yet never of a whole flock, there is security doubtless as well as comfort in communion.

Doubtless, as it displeaseth God in Heaven, so it is no comfort to his Vice­gerent here on Earth, to see his People scattered up and down in Holes and Hedge-bottomes, and stragling every one from their own Folds and Pastures. He loves to see them as a flock.

'Tis the interest of an Usurper indeed, that there should be Division, accord­ing to the known Maxime, Divide et impera: But every Lawfull Prince [Page] with David would have their People as Jerusalem a City compact within its self: 'tis part of the work of this day to blesse the Name of God for a Prince wonderfully preserved, restored and advanced to the Throne and Dignity of His Royal Predecessors, a Prince who by his Lenity hath invited and doth still invite us unto Unity. O that his People would be like Gods People here, like a flock, and to that end, blesse [...]od for restoring them again to the conduct of Moses and of Aaron, of Moses the King as Supreme, and be contented to be led by him, and those that be sent by him, i. e. governed and directed in the civil affairs of the Kingdome by the Civil Magistrate: By Aaron, the Bishops and those appointed by them in the sacred things of God and his Church, especi­ally since self-conceited fancy, and pretended revelation, and inspiration by the Spirit, has experimentally been found to be the mother of all confusion and delusion.

But since, to our knowledge, some among us are otherwise minded, I shall have something to them by way of Application, and so conclude.

1. Ʋse. Here is something by way of Redargution, and that to three sorts.

1. Such as would willingly be led neither by Moses nor Aaron.

2. Such as pretend highly to affect Moses, but care not what becomes of Aaron; would be friends with the Crown, but are irreconcilably fallen out with the Mitre.

3. Such as own both, love both, and would die for both in profession, but disgrace and dishonour both by an unsuitable conversation. A word to each of these.

1. Some are neither for Moses nor Aaron, a generat [...]on of Seraphical men, as they count themselves, which will be led by no other light; then the Candel of God within them; those rays, which shining forth from the face of the Sun of Salvation are scattered upon their dark Souls, the only Piller they will have go before them all along the Wilderness, and these may well be styled Fanaticks, being nothing else but the Spawns of those old Priests who were possest by the Devil, or as they themselves thought inspired in their Fanes and from their Cur­tains; and then foming and raving they were wont so to put on God, as to put off men, uttering strange things in their Extatical raptures, of which many oftentimes came to passe afterwards; a trick of the Devil's, thereby to con­firm them in the ways they were in, and inveigle others also: you have one of them described by Virgil, in the beginning of the sixth of his Aeneids.

All which has in effect been already Englished unto you, and therefore I shall spare that pains here. These seem to be derived to us, from the Mani­che's as those from the Stoik's, the Stoik's held two principles, [...], Mind and Matter. So the Manichees had their two principles which they af­firmed to be equally Eternall, Good and Evil. Good, they named Light and Mind; Evil, they call Darkness and Matter, which they thought the cause of all wickedne [...]s and vice: men that acted upon the evil principle they styled [...], Earthly and Material, whom they thought by reason of the seeds of their evil nature must necessarily be carried out to all manner of wickedness, and could not possibly turn themselves or be turned unto God; on the contrary, those who acted from Light or Mind, did necessarily do righteous things, and could not sin, or walk in the broad way, by reason of the conduct of that light within them, though they taught also that they were not obnoxious to the law, though they brake it, because the law was, said they, for those who from matter, were Material, not from spirit, Spiritual; they held that what­soever we did, whether good or evil, we did it necessarily, and therefore reject­ed both the Old and New-Testament, pretending to Revelations, Enthusiasmes, and Inspirations, and that they might seem more then ordinary Mortals; Car. Chron. Subito in turba se in terram absicientes, & velut attoniti, diu tacentes, deinde tanquam ex specu Triphonio & plorantes, multa vaticinati sunt. On a suddain some of them falling down, and as it were astonished or intranced, for a long time together not speaking a word, after­wards with a countenance as sad and dejected, as if they came out of the Tripho­nian Den, they held forth, or uttered those things which were revealed to them by the the Spirit in the Agony: Many of them were doubtless counterfeits, and (as wise men think) many also were really possest, that the Devil might the better carry on his design. Wedlock, Magistracy, Ministery, and all order, whether Political or Ecclesiastical; they held not to proceed from Light or Mind, but from the evil principle, Matter or Darkness. What horrid wick­edness this Party or Faction were guilty of, Clemens, Epiphanius and Euse­ [...]s, have recorded from the time of Marcion till this Colluvies Marcionis, this filth of Marcion seditiously seized Papuza in Phrygia, which they new Christned Jerusalem; together with many other such pranks acted over again by those in Germany at Munster, and by some amongst us, who not many years [Page 27] since Christned Hamshire by the name of the land of Ham, with much more to the same Tune. Manes at length pretending to heal diseases also by a skill in Physick infused by the spirit, whether through ignorance or malice is doubtful, destroying the King of Persiae's Son whom he undertook to cure, was flayed alive, and so hung up against the Sun, and died miserably. So let thine Enemies perish, O Lord, and all those which are the implacable adversaries of thy Sion. These, and such as these, are indeed rightly termed Fanaticks: God forbid, that the sober practises of honest and godly men and women, who make it their work to glorifie God, serving him in the Gospel of his Son, &c. to work out their own salvation with fear and trembling: I say again, God forbid, any such should be thus odiously branded, only, because they run not into the same excess of riot with the wicked world. But let them have it, who deserve it, by endevouring to overthrow all order in Church and State, and reduce us again to a Chaos of confusion. 'Tis strange there should be any such, yet that such there have been, and still are, is too evident; such, I say as look upon all government as Tyranny, and just laws as Bolts and Shackles; such as Saint Peter and Saint Jude have charactered unto us in their Epistles, to despise Do­minion, speak evil of Dignities, and all presumptuous and self-willed persons. It is doubtless true liberty to have the benefit of good Laws, which are no­thing but right reason, and he's a Beast or Bedlame that will not be rul'd by rea­son: These high-flown Christians come short of many of the old Pagans in this particular; so highly did the Persians value their Laws, that they taught their Children the knowledge of them as soon as of letters. Others after ex­perience of great happiness by observing old laws, and miseries by indeavoring to innovate, would not indure a motion of any alteration, Locrenses. but with Halters about their necks that made it, to the end they might presently suffer, if their motion were not upon good grounds to be publickly approved of. The Grecians, and Agathyrsi, were so in love with their laws, that they taught them in S [...]ngs with Musick to their Children, an imitation possible of Gods own prescription, who taught his people the summe of his Law in a Song. Saint Paul gives command that prayers, and not only prayers but thanksgivings also, should be offered up to God for Kings and all in Authority, that under them we may live a godly and a peaceable life: if that we may, much more when we do, or may do if we please; let us make of it a day holy rejoycing upon this ac­count also, that this snare amongst many other is broken, and our soul is escaped, since the Prince of the People has let us go free. 'Tis reported of one of Au­gustus houses, that it was so infected with the Croking of Frogs, as that al­most it became inhabitable and useless; which when Caesar would go to see, the Frogs were silent ever after, and never heard to Croke more, when he had once appeared there. Caesar has appeared, and we partly have, and partly hope [Page 28] the like effects through the Nation; for those crokers which have so long in­fected us, either Croke faintly, or are quite silenced in many other places.

2. Others there are who forsooth ptetend they should like the King, could they but keep the Bishop from putting in his foot: But we know that the same principles, and perhaps arguments too, which trample upon the Mitre, pro­fane the Crown also, and cast it to the ground. 'Tis strange those men should cry out against Heresie and Schisme, no men more or louder, and yet pull down with their own hands the best fence, and mount that ever the Church experi­mented against both. But we are now come to grant a Primitive Episcopacy; to this, as has been prov'd belongs Jurisdiction and Ordination, and who ever pretended to, or contended for more? T [...]eir Mannors, Lordships and other Perquisites and Appurtenances, they acknowledge they owe to he favour of Princes, and we affirm they may be or may not be, the essence of a Bishop re­maining intire without them. Yet why only learned men should espouse Beg­gery, and when men place abroad their Children to other t [...]ades, why should they have an eye to their future advancement, and rising to wealth and honour in the world, and yet doom such of them as with more care and cost they bring up to learning, I say, to doom to such to poverty and raggs, is not easily imagina­ble? Is it rational of Scholars only, many of which would have come to as much in any other way, as any other men, should be bound to take upon them the most laborious calling in the world, and study hard for many years, only that at length they may become poor and contemptible? I believe if we should set down and soberly debate the business, there would be as good reason shewn, why there should be parity amongst all other men also, as there can, why there should be amongst Scholars and Church-men. But to pass by these men and their irrational principles, I hope we have not so learned Christ and the Go­spel, but that with joy and gladness we own Aaron as well as Moses; nor ought it to be forgotten this day, since 'tis a day of Remembrance, that with our Ancient Monarchy God has been pleased graciously to restore our Ancient Primitive, Apostolical Episcopacy; that [...]od has put it into the Kings heart to mind the House of God more then his own, is, and ought be the cause of many Thanksgivings, to as many as have a good will to this our Sion this day; nor let that vulgar objection prevail with you, that you would be for good Bi­shops: You acknowledge, I am sure, that you have no reason to complain, you I mean of this City and Diocess, but to bless God this day upon that account al [...]o, and therefore you are bound to judge charitably of all the rest of these Reverend Fathers of the Church by what you have seen with comfort in him.

3. Here is a word of severe reproof for such as own both Moses and Aaron in profession, but dishonour both, or any Cause they adhere to, by an unsuitable [Page 39] life and conversation. We hope the world is a little better instructed, than to judge of principles by some particular mens practises; for we confess with grief of heart, that there are a Rabble in the world that pretend to be for Moses and Aaron, which the true sons of the Church do heartily wish were of any other perswasion. Men and women, under the burden of whose sins the best Cause that ever was in the world has sunk once already, and we may justly fear will, without speedy repentance and amendment, pull down fresh judg­ments upon us again;, I mean, such who live, as if to be lo [...]al were to be pro­fane, and there were no may of manifesting our affection to our King, but by drinking his Health; 'tis to be fear'd they have to answer for drinking one King dead already, thus mingling Royal blood with their wine. For, Let the Throne of my Lord the King be for ever clear; we must take to our selves the guilt of those sins, which gave the saddest stroke that ever was struck in the world. Nor can there be a greater dishonor to our present Soveraign, than to make preten­tions of affection towards him, the shelter and sanctuary for loosness and all manner of debauchery; then to part asunder what [...]od hath joyned together, viz. Fear God, from Honour the King. And I wish all those who spend most of their time in such loose, dissolute, and debauched practises, would lay this to heart; such, I say, who have scarce time through the year to entertain a serious thought, but live as if God had sent them into the world, as the Leviathan into the deep, onely to take their pastime there; those are they who for the most part scoffe at Sermons, and are never so witty as in their Atheistical contempt of all Ministery; let them pretend what they please, they love no Minister that will deal roundly and plainly with them. And here I cannot but condole the sad condition of the Church of England, Papists will kiss the hem of the meanest Friars garment; Schismaticks adore their seducing Ring-lead­ers, and would even pull out their own eyes to do them good: onely some men who would be counted true Protestants, but indeed are down-right Atheists, speak reproachfully of, and deal mo [...]t scornfully and imperiously with as learned a Clergy, as excellent a Ministery, as ever the Church enjoyed. For I have experimentally found, that through the sides of Factio [...]s and Schismatical [...]u [...]des, they wound all the rest. How can they bless [...]od this day for them, that think, and stick not to say, it would be better without them. God grant this do concern none that hear me this day, I hope it does not, any farther than to enlarge your hearts in thankfulness, as for the re­storing of Monarchy, so the establishing of Ministery; which had ere this been utterly destroyed, had not God wonderfully interpo [...]ed the wisdom, cou­rage, and integrity of his Excellency, our most renowned General, betwixt us and the sad things designed for us.

We can express our thankfulness no way better, than by living worthy so [Page 30] great mercies and gracious deliverances; especially let us be careful of mani­festing a hatred and abhorrency of those sins, which had a most immediate in­fluence into our punishment; yea, which God turned into punishments. Re­membring, that whilst the Nation ceased to be Loyal, they were Miserable; that ever since the Kings Throne was cast to the ground, God has been pour­ing out contempt upon us also, yea, upon the whole Nation, even to the time of his Majesty's Restitution. Yea, let our prayers be for our Jerusalem, Je­rusalem of old was Domus Regni & Religionis, there were the Thrones of the house of David, and there were the Ark and the Tabernacle; let us therefore joyn, Church and State, King and Priest, in our duties this day; when we pray to, and praise God for Moses, let not Aaron be forgotten; so shall peace be within our walls, and plenteousness within our palaces; God shall bless us out of Sion, yea, God shall bless us out of Heaven, delighting still to lead us as a flock by the hand of Moses and Aaron.

Secondly, Here's a word of Exhortation, and that to several Duties.

First, To sit down and recount with our selves, how wonderfully God hath appeared for us, breaking our Egyptian yoke, and restoring Moses and Aaron to us, and us to them: Here to set in order before you those Magnalia Dei, those wonders of the most High, were the work rather of a Chronicle than a Sermon; yet, for method's sake, consider the deliverance God hath wrought, and the alterations by which he hath compassed them. First, for the delive­rance, he took us as a prey out of the jaws of the terrible, and broke every staffe of the oppressor in pieces. Neither was this deliverance onely from what was felt, but what was feared; what had been continued was bad, but that which was now upon the wheel, when God broke them in pieces, was yet worse, if worse could be.

But now let us see what it cost ere Pharaoh would let the People go free; and first it cost the removing one that was a terror in the land of the living, and laid his sword under his head; the cause of all that misery these poor Na­tions felt for twelve years together was removed in a moment, God taking that quarrel into his own hand, and summoning him to answer before a higher Court of Justice than ever he erected. 2. It cost the discovering of the greatest hy­pocrites, dissemblers, and self-ended publick pretenders that ever were in the world. 3. It cost the defeating of many Achitophels, and turning the wisdom of the wisest into folly. The case of our Soveraign is set forth Heb. 11.33, 34. and that of his and our enemies is set forth also, if you compare Isa. 43.16, 17. with Isa. 1. ult.

Let us study our own mercy and duty, consider what God has bestowed up­on us, for what he removed from us. That which we have received from him is the greatest token of his love, even the Signet of his own right hand; he has [Page 31] fulfilled the same promise to us which he made to his people of old, after their return from captivity, Haeg. 2.23. in giving Zerubbabel the son of Shealtiel, in restoring one lineally descended from our antient Monarchs, whose un­doubted right it was. Four things, some say, must not be in a Signet, it must not have [...], an idolatrous stamp or sculpture; and surely in this re­spect our Zerubbabel is a fit Signet for Gods own right hand, he neither names, knows, nor worships any other, save the God of his fathers; which will seem the more admirable, if we consider his age, and the advantages he might pro­bably have made by changing his Religion. But neither the wicked and trea­sonable practises of these his enemies, who pretended to the same Religion, nor the complying overtures from the Factors of Rome, could ever bring him to bow in the house of Rimmon; thereby making it appear, that it was his setled perswasion, that he were far better sit down by the losse of three earthly King­doms, than hazard his Title to one heavenly Crown.

2. There must not be cut or engraven on it [...], an instrument of cruelty. Our Zerubbabel has no other but a stamp of clemency, and therefore in this respect also fit for a Signet to be worn on Gods own right hand, he never does any thing with a worse mind than punish, wishing really, utinam nescirem literas, when he is forced to sign a fatall Bill or Warrant, but where 'twere cruelty to spare, where transcendent villany has left no room for par­don or mercy. So that though all men acknowledge him to be admirable at remembring men, yet must it be confest, that he is far better at forgetting injuries.

3. It must not have on it [...], &c. an emblem of intemperance. Our Zerubbabel bears no other but the stamp of sobriety, he has throughly learn'd Lemuel's mothers lesson, Prov. 31.4. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes strong drink. He is far from the disease of the Kings of Israel that Solomon complains of, Eccles. 10.16, 17. He eats and drinks for health and strength, not for excess and drunkenness; yea, so far is he from this, that some who were habitual drunkards, as we have heard have been strangely reclaimed, since they perceived that they could not en­joy the pleasure of their sin, without the displeasure of their Soveraign. And therefore in this respect also is our Zerubbabel a Signet fit for Gods own right hand.

4. A Signet may not have on it [...], a wanton or a las­civious Posey. Our Zerubbabel bears no other but a stamp of chastity, take all circumstances even to a miracle; Whose bed hath he defiled? whose Virgin hath he defloured? had he been blemish'd but with the least suspition in this kind, time was when it would have been sufficiently aggravated: But blessed be the God of that grace, which has kep [...] him in this respect as well as in all others: [Page 32] So that he has perfectly learnt that good old lesson, Regium est ita vivere, ut non modo hominum nemini, sed ne libidini serviant: survey the world, and not many such men; surely not such a King again to be found. And therefore in this respect also is our Zerubbabel a fit Signet for Gods own right hand. To prosecute this a little further, if any remain yet unconvinced, if any have the heart to look back upon, and hanker after the fruit of their ways, who have not perished, as they deserved, in the gain-saying of Corah; let them but consider the difficulty of the work they have to do, and then study to be quiet, and do their own business; if ever they prevail, they must pluck Gods Signet from him, to which the Scripture has assigned three places, all importing the Signets safety.

1. The right hand, as in the second of Haggai, the last before cited, and this implies custodia dextrae, the protection of his right hand, for them who are the men of his right hand, as Kings are styled; this, I say, implies ordinary preserva [...]ion.

2. There are Extraordinary cases of danger, and therefore he hath a stronger place; His Arm, a Signet on his arm, Cant. 8.6. God hath a strong arm, an out-stretched arm, an arm of salvation for extraordinary dangers. This Signet of his has had sufficient experience of the hand, yea, and of the out-stretched arm of his God too, for his defence in times of greatest danger.

3. He hath yet a closer and surer place to set his Signet on, and that is on his Heart, in the place last cited, Cant. 8.6. and this betokens the greatest care and custody; the Heart is called Repositorium amoris, Love's Cabinet. Now Love is strong as death, says Solomon. There is then a Hand to hold Gods Signet, an arm to defend it, and a heart for his hiding place: It will be hard to snatch him out of his Hand, harder out of his Arm, but hardest out of his heart. Lay aside therefore your thoughts of revenge, and take up thoughts of praises this day, and that shall be the third Branch of my Exhortation.

3. Be exhorted to consider what Gods design may be in all the great things he hath done for, and amongst us; yea, in bestowing the Signet of his own right Hand, Arm, and Heart upon us; surely his main end is his own own glory, the carrying on of Christs Kingdom, by removing what ever stands in its way. We have heard much talking in these last days of the Kingdom and Scepter of Jesus Christ; if any Government in the world may pre­tend to these Titles above the rest, it is doubtless that antient way by Bishops and Archbishops, which these expressions have been made use of to pull down, which Christ himself bears witness unto, by removing what ever stands in its way; Covenants, Congregations, Anabaptists, Quakers, whatsoever op­poseth out Articles, Liturgy, and Episcopacy, is born down before it, [Page 33] Isa. 14.32. What shall one answer the messengers of the Nation? the Lord hath founded this our Sion, the poor of the Nation shall trust in it. Gods design you see is founding Sion, raising a Phaenix out of her Ashes, making that which was but Brick to be Marble, and turning Sicamore into Cedar.

4. Be exhorted to answer all his mercies with suitable returns, as he hath preserved the Gospel, so let us adorn it, as we do now again enjoy Holy Ordi­nances, so let us get Holy Hearts; Heavenly Institutions will but aggravate our condemnation if we be without Heavenly Conversations. We had need be the more carefull in this particular, because no temptation is so strong under mercy as to break off Communion with God; the Devils yoke being shaken off he would fain revenge himself by causing you to shake off Christ Yoke also; but if you would complete your mercies, set your Faces against your sins, shew that you Honour the King by fearing God. Our sins drew down a heavy storm on the Father, for still we must acquit the Throne, and condemn our selves, let our repentance procure blessings for the Son our Soveraign; for know this, that if judgement be removed and sin remains, it is removed in anger, not in mercy, God gives over punishing in displeasure. It may go, but it is Cum animo revertendi, it goes to return again, if we take not Christs warning, Go and sin no more, a worse thing will befall us; if we do exalt our selves, God will plead with us; if we turn his grace into wantonn ss, then his anger in smiting shall not be turned away, But his hand shall be stretched out still: That therefore he may not be provoked to withdraw these rich expressions of his loving kindne [...]s in displeasure, Give him in these three returns especially.

1. Give him a return of Praise and Thanksgiving, magnifie that [...]od who hath sweetned all your sufferings with so gracious a deliverance; God expects this tribute from his redeemed ones, Call upon me says God in the day of trouble, I will deliver thee, and tho [...] shalt glorifie me, Isa. 65.13, 14. there be the King and Countries friends distinguished from others by their joy and thankfulness on such a day. Behold, my servants shall rejoyce, but ye shall be ashamed; behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall houl for vexation of spirit. We are called this day as many as have a good will to King and Kingdome, to Sing the Song of Moses, and the Lamb; of Moses for Temporal, and the Lamb for Spiritual delive­rances; if ever a Nation in the world had cause, we have to sing it this day, we are led from Egypt for Slavery, from Babel for Disorder and Confusion, from a meer Hell for Heresie and Blasphemy. Egypt began to double the tale, and now God resolved to free his People from making the Bricks; be not backward then, sing the song of Moses and the Lamb, speak thanks and live thanks.

2. Give him in a return of Worship and of Service, testifie your thankful­ness [Page 34] by a constant attendance on his worship, when his People of old would go out of Egypt they had no other pretence but that they might Sacrifice to their God. You pretend you value the Liturgy, and remember the restitution of it as a great mercy this day, be constant therefore henceforth in waiting upon God in that Service, and shew that you value it by abandoning the sins there prayed against, by improving the grace, and following the conducts of that spirit there pray'd for and to, by being moved with the exhortations, and dreading the comminations of that book. This is the use we should make of such a deliverance, that being delivered from the hands of our enemies, we may serve him without fear; if we improve not mercies this way, God will say of us as David of Nabal, Surely in vain have I kept these men, and all that they have. 1 Sam. 25.21. They have requited me evil for good.

3. Give him a return of holiness, let us testifie that God leads us by being godly, and make it appear that Loyalty is very consistent with Piety, and that the best Christians are also the best Subjects. His presence among them was the great argument from which he pressed his People of old. O that his Spirit would bring forth this fruit of these his gratious dealings, that we might be a holy peo [...]le: let us take care of prostituting such mercies to the service of any lusts whatsoever. Beware o [...] making that use of peace and plenty that the rich fool in the Gospel does, Soul take thine ease, follow Luxury, Pride and Vanity, let not those that are or have been Filthy, Profane and Loose, be so still, let every one forsake his evil way, and the iniquity that is in his hand. That we who erewhile were scarce a People, may now be a People to the praise of the God of our mercies, that God may look upon our Soveraign for good, and that as he is, so he may continue as the light of the morning when the Sun is risen, even as a morning without clouds, and that we who are under rule, may every man set under our own Vine, and under our own Figtree, and praise the God of peace in peace.

Send us away at present with such apprehensions as these upon our spirits. God hath so done his Miraculous works, that they ought to be had in everlasting remembrance, and endevour to lay the due Emphasis not so much on the things done, as on the doer of them; not so much on this that they are done, as that you can read God in them. Our Soul is escaped as a Bird, the Snare is broken, and we are esaped. And then to close up all, What shall I render to God for all this? I will take the cup of Salvation, and I will pay my vows of thank­fulness, of worship and service, yea, of holiness unto the Lord, for leading us as a flock from Egypt to Canaan, by the hand of Moses and of Aaron.