Aaron in a surprize she being punished with Leprosie for persevering Aaron quickly repents or was at first Cool in the business and therefore is not plagued Every man is free to conjecture the cause of the complaint since it is mantled about and covered I am prone to think the two Ladys strove for place Miriam it may be was elder and so would not lose her place though Aaron the Elder Brother quite his It may be she was Fairer and more Stately but indeed me thinks says Miriam I being a prophetesse born within the Covenant of God should have place of a Midianitish Proselyte c. Yet whatever was the cause it was unluky and neither by Moses nor Aaron was the Campled for seven dayes Numb 12. 15. How closely could this to the shame of many of the Holy Order and Sacred Function be pressed whose base Inadvertence whose fetid and sordid behavior hath occasioned great breâ—ches in our State and Church Authority by taking part with the home spoon quarrels of the other sex Our Miriams could do little excepâ— scold if Aarons did not joine with them But this is confusion that Aarons Sons should stir up Active Furious Superstitious Ignorant Woman to speak against Moses and Aaron and that in things relating to the Tabernacle Pudet hac Opprobria nobis c. And what a miserable hinderance this hath been to the Camp How Scandalous to our Religion I leave to my Elders Adding that our preaching work is a work Angels would account themselves honoured if authoriz'd unto But man who is more Masculine shall I say more Divine then a Daughter of Evah must stay his hand until he fight both against Moses and Aaron because of a Pick some Dame hath took against his Brother or his Brothers Wife Her Name had bitterness in it for its Mara and bitter was it here to Aaron It is 〈◊〉 Star of Wormwood in the Firmament of our Nation and so much the more bitter that this Example with her punishment doth not edifie Do not smile if I once more suggest what may be the ground of this Quarrel to pass other causes given as more unlike It might be Mose's wife went too too fine and Miriam thinks Moses should not lead the people with his hands only but also with his Wifs Petti-coat And may be Aaron concluds and assents She goeth too too light for one of her Age and Place Though I will not make Oath upon this sure we are to invert the story that the fine Cloaths of the High-Priests Relations I mean the Decency of any Habit in a Church Mans Familie is an Eye-sore to many Prophetesses in the Land And some Sons of Aaron closeth to the Motion and with mock-finger proves that a piece of good Cloath to pass Silk is too rich for a Church-man when the same Reformer will allow it upon a Trades-mans back But mark the progress of Sacriledge This Age hath found a way to cure the prodigality of the Church there being little left her but Cloaths and that to some few and these also many would have made Courser But let me assure all Aarons Sons that when the Coat is taken away Miriam and that other Saint will weare it on their own Backs And for all the Youngsters ranting for confirmation of his own Doctrine of Church-mens grave Cloathing he shall walk the streets in Querpo and court them in a Bare-coat or pray without a Cushon Experience of these things ought to make the Priest-hood wise and not to disturb the Flock or complain against Moses for such trifling And the shame and Horror committed in such Rapes upon Aaron ought to make us more warry in our Carriage Friendly in our Places Charitable to our Brethren more Gratefully towards GOD and more Loyally towards Moses by whose Authority the Priest is yet kept from being absolutely naked and more obediently towards Aaron The Corah like resisting of whom I mean Church Officers hinders the Camp more then all the Amalekits or Papists that are about us according to that Proverb of our Neighbour Nation Tell not me of the Turk Pope it is my Neigâ—bour does me wrong c. The Word of GOD is divided in two parts One is the Old Testament that is the Word of Promise The other is the New Testament that is the Word of Accomplishment These two agrees in one and holds forth Christ Moses and Aaron here leads the People These two agrees in one in God who led them by their hands And in the Unity of these the Felicity of the Flock consists being without these like Sheep without one shepherd scattered by some Faction or a dicontented Corah or a Miriam Therefore Charles the ninth of France in a Medal gave his Crown above two pillars intertwisted with this devise Pietate Justitiâ It 's Church and State upholds my Crown The Motto then or Devise of the Tables this day hung forth ought to be that of the beloved Disciple Let us love one another I say one another for you the people being the Flock are not to tempt your Shepherds your Wardens your Guids your Mose's your Aaron's your Magistrats and Ministers with grumbling though ye be led through the wilderness and want Bread and water Complain not of these two It is God not they that hath the Gift of Riches or of Poverty that can straiten and enlarge your Quarters Give you food convenient or no food or Make your Cup run over Yet for obtaining the best of his Blessings the favourable Cloud of his Presence to keep you from the Destroyer to preserve you from the Scorpion tongues of them that hate you And after all windings turnings changes and vicissitudes of Providence to arrive at the promised Land of future rest and glory The securest and most effectual mean is â—earing Moses and reverencing Aaron In that dreadful Conflagration at Rome in the dayes of Commodus when Templum pacis and the Vestal Fane were burned The Sacred Virgins brought till then unseen through the open holy street Palâ—as or their Palladium into the Emperors Pallace That as its Divinity as they esteemed had secured Majesty So in distress Authority might succour its Divinity that both might live or die together Say the same of the Crown and Pulpit that the people may reverence both and each of these Honor and prove Thankful to the other This double Solemnity or Meeting of these two happy Constellations in the Orbe of your City a delightful sight by your praying to GOD for them and communing with GOD about them may be the Foundation of one years journey which may refresh you as the Flock was when led to Elim a City of Palm-trees to the number of threescore and ten The number of our Lords Disciples and where there was Twelve wells of water The number of the Tribes and of the Apostles that both by Law and Gospel by Justice and Peace you be much helpt forward in your way And for your selves look down R. H. and say to the Sons of Aaron in whose meeting you are concerned as Boaz to his Râ—apâ—rs The Lord be with you And you R. R. Look up and say to Moses and his Elders In whose electing you have Interest with them again The Lord bless thee And I say to Both to All what the Levits said in the Temple The Lord that made the Heavens and the Earth Bless you all out of Zion Psal 134 3. FINIS At this time there was Elected for Magistrats Sir Andrew Ramsay Lord Provost Walter Borthwick Bailies Thomas Murray Robert Baird James Justice Francis Kinloâ—h L. Dean of Guild James Currie L. Treasurer
DUALITAS OR A Two-fold Subject Displayed and Opened conducible to Godliness and Peace In Order I. LEX LOQUENS The Honour and Dignity of Magistracy with the Duties thereupon Depending and Reverence thereunto Due II. DUORUM UNITAS The Agreement of Magistracy and Ministry at the Election of the Honourable Magistrates of Edinburgh and the opening of a Diocesian Synod of the Reverend Clergy there By Will. Annand M. A. One of the Ministers of that Ancient City Sometime of Vnivers Coll. OXON JEREM. 31. 23. As yet they shall use this speech in the Land of Judah and in the Cities thereof The Lord bless thee O Habitation of Justice and Mountain of Holiness Hâ—lar de Synod Averâ— Arâ—aâ— Vestrum est in Commune tract are ac providere at que agere ut quod nunc usque inviolabili Fide manetis Religâ—â—sa Conscientia Conservatis Teneatis quod Tenetis Edinburgh Printed by George Swintoun and James Glen and are to be Sold by Gideon Schaw Anno DOM. 1674. To the Right Honourable JAMES CVRRIE Lord Provost of the Ancient City of EDINBVRGH For Bailies William Johnston James Justice William Carmichael David Swintoun Robert Baird L. Dean of Gild James Southerland L. Thesaurer And all other Members of the Council and Counsellours of that City My Lords and Honourable Patriots JUstice of old being Painted according to her uncorrupt Nature a Beautiful Virgin Embelish'd with all Vertuous Array Dragging and Smiting a Prisoner on the Face of a Deformed Aspect named Injuria may cause some to Represent this my Adress in unfortunat Colours with a Meen Compelling Censure Judgement being designed for punishing Misdemeanour But such shall understand that unless Obedience be Culpable my Dedication can have nothing of Iniquity My Lord I appeal unto your self if there be not here presented what you have so far Honoured as of old to Request a Copy to which Motion I could name them who Adhered where still Declaration was made such was my Obligation that satisfaction should be given but craved Time expecting a demurr might procure a more beautiful Opportunity then to offer it in the dark The Hoped for Season Right Honourable is now and the General Suffrage of Authors Electing Patrons for countenancing Treatises for Evicting Gratitude in the Writer and Attracting Veneration from the Reader I make Address with this my DU ALIT AS before the Body of this Populous City in your Lordships Person and Venerable Council whose Ingenuous Behaviour in a Succession of Years towards all your own Called and Elected Ministery and to my Self in particular forms already Imaginations of Candid Acceptance How empty soever it may seem to others your Honours desire after it to me makes it Ponderous Tyâ—ng me withall in Gratitude to wish your Bench prosperous in its Worthies and that your City through the Vigilancy of its Watch-men in both Employs may continually merit its Gray-hair'd and Ancient Epithet being futurely known for the Good Town is the request of My Lord and Right Honourable yours in all Offices of Love and Duty Will. Annand From my Study Septemb. 15. 1674. TO THE READER Courteous Friend THe Morosity of this Age can hardly allow in probability of Discretion to Complement thee into a kind Conceit of what is here in thy hands It Treating of Magistracy and Ministry a Theme that more loudly than ordinary Whisper Suggests somewhat diminishing Respect Veneration to them being a Duty many called Christian not to say thought Godly hath forgot Yet if there be any Bowels of Love to God or Man Compassion to our Church or Affection to our own Interest there is something here inducing to a Perusal It speaks of Judgement and pleads for Justice as the great Axis upon which the Wheels of thine owâ—â—ffairs must Successfully move But as God together with these is endowed with Mercy so neither is there wanting here Documents of Clemency and Tenderness inflaming thee if God-like to Affability and Meekness without Sordid Sullenness or Aukward Surliness to review what is offered at the request of thy Well-wisher Otherwise to grant what is much better viz. Thy Prayers and good Wishes to be directed by the Line of Verity and led through the Labyrinth of Error and Mistake And as I never yet wished thee the least evil so shall I alwayes endeavour thy greatest good Farewel Will. Annand ERRATA Lex Loquens Page 6. Line 19. r. shining p. 23. l. 23. r. Fire DV P. 2. l. 2. r. Adapted p 21. l. 21. r. Princes and Priests l. 22. 2 Cbron. 23. 7. p 24. l. 7. r. Charnel LEX LOQUENS OR The HONOUR and DIGNITY of MAGISTRACY with the Duties thereupon depending and Reverence thereunto due Preached in the High Church of Edinburgh October 4. 1664. the day of Electing the Magistrates of that Honourable City for the ensuing Year EZRAH VII XXV And thou Ezrah after the wisdom of thy God that is in thine hand set Magistrates and Judges which may judge all the people that are beyond the River all such as know the Laws of thy God and teach ye them that know them not And whosoever will not do the Law of thy God and the Law of the King let judgement be executed speedily upon him whether it be unto death or to banishment or to confiscation of goods or to imprisonment AT the first infusion of the Reasonable Soul into man it was so Reasonable so Pure so full of Beaming Light directing to vertuous undertakings that his very Body was not under the Dominion of any not to be brought God himself excepted unto whom his Soul doth willingly adhere without so much as the shadow of desiring another Authority for the rendering of that we call Subjection What was intended or was founded in that primeve Soveraignty Adam was to have had over Eva or both of them over their Sons or Daughters sin hath eclipsed our Sun-like endowments that we are not able perfectly to discern But evident it is that man had at first dominion by publick decree only over Beasts of the Earth Fishes of the Sea Fowls of the Air Gen. 1. 28. That is as we now understand it over unreasonable Creatures hinting that where reason is perfected there is proclaimed freedom Dominion still hitting and falling upon that person with the heavier or lighter stroak where unreasonableness is more or less in-dwelling or any thing of the Bruit further in or faster rooted as Experience shews in Children Fools or Mad-men The Fall therefore in different degrees Bestializing Man Almighty Wisdom in all generations selected the most vertuous as Senior in parts to â—ule over those Younglings more inclined to debaur'd Yea hath from this their Office stiled them gods who were not eminent in that God-like quality of Holiness but Fiery and Tyrannical ruling over others as their creatures for the punishment of a people guilty of more atrocious crimes And as men multiplied and Nations increased so Rulers and Under-Rulers were propagated to restrain and curb persons more feral
King-like both to begin business and industriously to end them yea end them so as being prepared for a fresh Sally without transport perplexity or amazement For when in Symbols we see an Asses Head affixed or joyned to a Humane Body by the Masters of that Art we are to understand a Doltish Blocked Dull and Heavy-pated Ruler James the third of this Ancient Kingdom presented himself in a Medal under a Crown as a Hen brooding over her Chickens with this Device Non Dormit qui Custodit Magistrates are not sleepy though asleep keeping their Subjects warm and spying dangers within their Circle contriving methods of deliverance and escapes to those under their wings in excessive colds or apparent hazards This made Solomon in a dream to act the Wise man beautifying his Throne grandizing his Peasants making the Boot a Noble-man and the Noble-man a King himself as it were a god by peace wealth and Religion all issuing from a sublimated fore-sight of and careful plodding upon the weight of his Affairs even in the visions of the night A Judge as he should set himself to know Wisdom and Folly beholding not only the Noon-day of Righteousness of a person in full and ample Declamations of his innocence but also the Twi-light or Star-light of another in his incongruous or incoherent defences Never failing if better cannot be to light the Candle of his own perception by Interrogatories and Demurs making Scrutiny into the darkest Crevice and blindest Corner of a petulant Accuser detecting his malevolence in the pursuit and his revenge in clamouring for a Sentence In which Festus was an unjust Judge for leaving Paul bound to procure to himself the favour of malicious Jews Acts 24. And whoever followeth him affronteth the Guards that attend them A Magistrate being therefore encompass'd with Partizans and Halberts that all may know he is purposed truly to discern the face of all Affairs and immediatly both ready to punish Malversation and protect the Regular in their well principled behaviour The 3. Observation of Providence is when by a Cluster of antecedent Affairs compared with the present in a prudent way of Arguing Conclusions are drawn touching what may afterward occur Absaloms Murther being pardoned gave life to a more unnatural Rebellion and since no man did the unreasonable Muâ—e hang'd the disloyal Traitor This is not to reflect upon David but my Lord to mind you and your Honourable Assistants that very often it is no favour to let the smallest sinner go free from what hath been seen a Reproof a pair of Stocks one hours uneasie Lodging or a lash with a Whip may save both the expence and shame of a Halter I am prone to think that Moses severity against Dathan and Abiram had this in its eye the people having often murmured and apt to complain but until then never offered to attatch the Priesthood apprehending therefore there might still be in the Camp incroachments made upon the Sacred Office he cursed them from the common death of all men if I may call it a curse to deter hereafter Sacrilegious thoughts from the bosoms of any how holy soever and remove them from attempting to touch that Holy Ground of the Lords Priest-hood Upon the same Bottom it may be conjectured Peter founded his strictness upon Sacrilegious Annanias that none after him upon their peril should presume to make offer of somewhat to the Lords service with both hands willingly yet sordidly to clinch their finger for detaining a part he saying in that bloodless slaughter to Annanias Sons Give all unto or say you give but half unto the Lords House that is for the use of his Servants and his Temple But Sacriledge is none of my Province this is proper that it is good to be warry And as upon one of your Tolbooths or New-gate there is written Justitia alit Pacem Peace is Daughter unto Justice so Justice this night in a small degree may procure great peace some years from the offender whereas Impunity rankleth to a greater disgrace and the old Proverb for a Judges Chair may be a Motto Foolish pity spoils a City If these things from Sacred and Humane Authorities were heeded every where in Courts of Judicature called Christian how universally disposed should all Judges be to perform what is the next end of Ezrah's installing Judges for and that is 2. Teaching inducing a care of propagating and countenancing of Religion This the Persian King Dichotomizes branching it into two Forms or Classes 1. Such as know the Law of the Lord and 2. Such as know it not There had been before liberty given to all the Priests Levits and the People to go up to Jerusalem it might then be supposed in regard of the Captivity the Law was either in whole or in part forgotten or which is more charitably judged that the Jews did know the Law whereas Strangers of other Nations might go with Ezrah or be in Canaan and so being Heathen or their Religion being mixed with Heathenism might not be perfect in the Law of the Lord and both these he was to teach Ezrah was a ready Scribe in the Law of Moses having it as we say upon his finger ends for which eminent endowment is he by his now Soveraign made Archbishop or if that offend the great Superintendent of the Kingdom of Israel and also as a Civilian hath Authority to appoint Judges a favour shewn him by the Bounty-Royal of a Prince and such as Ezrah not only courteously but thankfully accepts yet now there are some that would condemn him for neglecting his Priestly Office in receiving a Commission for setting up Magistrates and Judges but this is all we shâ—ll say that they that condemneth Church-men for this duplicate Authority are not so ready Scribes in the Book of the Law as he was for if they were they would with him understand both Law and Church and people would be bettered by those Judges he set up or then Almighty GOD had never in his Law so joyned Magistrate and Minister together Nay their Necessity Nature Reason Experience or all moved that from Tully when he said that if any thought that the Attick Re-publick can be well governed without the Coucil of the Areopagites he may as well say that the world may be governed without the provideâ—ce of the gods i. e. Church-mens Courts The Civil â—ffice being no more impeded by his Judges teaching then his Spiritual Office was by his ordaining Judges obstructed both Priest-hood and Princedom here uniting for dignifying each other as from the beginning hath been and as yet it doth and shall in Christ whose Laws never divorced what his Father had in all Generations joyned together There is a twofold teachâ—ng 1. Regal 2. Sacerdotale And again 1. Private 2. Publick And again 1. By Countenancing it before others 2. Performing it in their own persons A Magistrate may and ought to teach all these first ways A Levit or a Priest is to teach all the
it the Scepter and the Sword under her husbands Pulpit He and She now and then takiâ—g them up to secure them from rust and though greâ—t summs by Proclamation were offered for discovery yet was thâ— Pulpit its Sanctuary untill again it was brought in calmer times before the Throne in Parliament Of which single though National Act let the pulpit of Kineffe boast and again let the Crown glory that no Money no Sword but a Pulpit secured that Ancient that Noble that unravished Crown from the head not only of an Usurper but of a Stranger who was not of the house nor heir of Scotland O â— had our Pulpitâ— of late so far regâ—rded themselves as to have remembred this their interest in the Court and to its Master the Eneâ—y had not casten up so high a Trâ—nch about both to the battâ—ring defacing and dâ—stroying of both But that God had left us a remenant as a naile in a sure place they had become as dung Our King Our Princes being and reckoned among the Gentiles Lam. 29. Our Tabernaâ—le took away and our Priests despised v. 6. c. How much better the old and sober Egyptians whose King in the morning being to repair to the Temple and Sacrifice after his Offering the chief Prelate told the People what vertues were in the King what Religion toward the gods and after other such like Doctrine all went about their affairs and why not For what could hinder prosperity and peace when Kings respected Church-men and Church-men honoured Kings and both in sigâ—t of the People R. B. Let me say in the words of our Master to that Question about Neighbour-hood lest we fall amongst Theeves go and do ye likewise Luk. 10. 37. remembering that in Rebellion Zadok â—nd all the Levites chused to follow David both in Person and in Counsel 2 Sam. 15. 29. These two are not only lovely in their lives but in their deaths they are not divided for look after the Monuments of Judahs Princes see the Sepulchres of the Sons of David and you shal see in the throng a Son of Aaron a Divine chaplaâ—nizing in Death to those dead Hero's as if these goodly Worthies were not honoured sufficiently by their curious Dormitories untill the dust of a Priest graced their sleep they served the same God Jehojadah did they did much good to the Kingdom so did Jehojadah they died as he so did he as they they lye in state and lamented by the people so does he and so was he keeping the Churches priviledge always being near the King 2 Ch. 24. 16. whereas one King Jehojakim is cast forth with the burial of an Assâ— for despising the Lords Priests câ—vâ—aâ—ing all against disrespecting of the Lords House wherein by both Honour unto both is to be upheld or both will be contemned At Augustine the Monkes first coming to England the King of Kent the first Christian King Ethelbert gave him liberty to build oâ— repair Houses for Christian Worship in process of time being made Arch-Bishop of Canterbury He and the King He the first Christian King in the world He the first Arch-bishop of Bâ—itain lived so in Honor and Love and Plenty together that aâ—ter leave given the Bishop builded a Monastry yet called Augustins for a burial-place to the Kings and for the Arch-bishops of that See Let none look with an evil eye upon this nâ—arâ—esse but rather thank the Arch-bishop for untill his time and untill this Act the Kings themselves had no care for nor had that is read of any certain burial place but afterward had walled about with the Reverend Clergy forming a greater awe in those who presumed to tread the ground where their Civil and Spiritual Guides lay by mutual consent for question not the Kings pleasure therein he giving it as it is in the Charter Dâ—o in horem S. Petri aliquam partem Terrae juris mei c. And being a Royal Sepulchre a Reverend Channel ground Ex authoritate sâ—il Apostolica hinc ad aeternam-glorâ—am resuscit and a c. whence their bodies might arise together to that heavenly glory whereunto they by their Bishops were exhorted all this about Annâ— Dom. 6â—0 It is evident that God thus marshalling Moses and Aaron in their several Offices had câ—re to protect the weâ—kest side with strongest Walls and Barrs for since Aaron the Elder Brother haâ— the Sword took out of his hâ—â—dâ—y Dâ—cree and in stead thereof geâ—ting a Sâ—crifiâ—ing knife yet observe it that knife is put into his hand by a 〈◊〉 statuâ—e and to the house of Aaron whâ—reas Moses Sword able in a great measure to defend it self is left in the hand of Providence to fiâ—d out thâ—s and that Josuâ—h thâ—s and that Sampson this and that Samâ—â—l The unceâ—tainty whereof creats genuinly a Reverenâ—e to the certain and constant Priest-hood the only great secure way the Sword hath a Moses hath even now to keep it self long in his and his Sons hands for its honourable bearing As is visible all the dayes of Moses Joshuah and the Judges where soâ—etimes in an Extraordinary way the Judge is Priest but at the Unction of the Son of Jesse the Regal Pâ—wer being seâ—led in a Familie and Thrones of Judgemeâ—t set for the house of David Psal. 122. then it was Blesse the Lord O House of Israâ—l Bless the Lord O house of Aaron Bless the Lord O housâ— of Levi Psal. 139. These runing by Law assunder yet together I mean David and Aaron near each other smiling and jâ—yning hands together both having the same enemies the same smiles of Providence they march parallel together untill again as at the first they meet in the first begotten of the Father in that Son of David Jesus Christ both King and Priest unto his Church and by Birth-right and Blood that is in respect of his Humane Nature allieed both to Moses and Aaron being a Branch of the two great Houses of Judah and Levi. The Holy Virgin Mary being of the House of David and her godly Cousin Elizabeth of the Levitical Tribe Thence it cometh that who o despiseth one of those Loyal Levits and rebelleth against any of these true Princes are proclaimed Enemies to both Families united in the Corner-stone of our blessed Saviour Upon which account it is that Rebells and Traitours usually pretend both good to Church and State to be thought good Christians and also true Subjects Be wise therefore O Kings Be instructed ye Judges of the Earth Take not too much upon you ye Sons of Levi 〈◊〉 Judges when ascending the Judgement Seat become like Melchisedet having neither Father nor Mother by Impartiality and let all Aarons Sons as true Lâ—vits in the case of the Golden Calf become like the Sons of that Priest their Grand-father Saying to their Fathers and their Mothers I have not seen them when countenancing Rebellion Deut. 33. 9. For unless your Children use this Speech in the Land Cities of our Judah The Lord
bless thee O Habitation of Justice that is to you R. H. Your Council-house Your Session-house and Mâ—untain of Holiness that is R. R. Our Churches and Our Pulpits Jer. 31. 23. Peace shall be far from us What is that Mans Name and what is his Sons Name that ever defaced the Church by pulling out but one stone and not either his Eyes blinded with the dust thereof or his Arm crushed with the violence of the pluck Where liveth he and where was he born that ever weighed the Sacred Anchor of the Churches Authority and at the same time kept the Ship of the State from being driven by contrary Tydes to his own Amazement Disgrace or Ruine And again where is that Priest or how came he to prosper that joyned in a Conspiracy against his David and the High-way to the Temple did not mourn For if once the Guard of Love and Reverence be forced from the Hearts of Subjects from their Princes it 's not our Gowns that can give protection to our Bibles and on the other hand Zerubbabel must have and must not want his Josua Hag. 1. This R. H. is not to compel you to respect your own Ministry your care for us and love to us being highly Eminent and Honorable To requite which and fit all to conformable behaviour to their Magistrats Let us R. R. eye our Father Aaron and in him we have every thing adviseable 1. His Name giving Instruction 2. His Office Direction 3. His failings Caution 1. His Name offers Instruction It was said Nabal is his Name and Folly is with him we say Aaron is his Name and Learning is with him Some will have it from the Hebrew Aron to signifie an Ark or Chest such an one as he himself kept the Law in and brought it out thence to teach it to the people Some from Haron signifieing to cast or throw Darts which Morally a Preacher doth pierceing both the Ears and Hearts of the Teached his Hearers Some from Har a Mountain it is all one This we learn that a Son of Aaron should Immoveably be fixed upon his Calling having his Breast full of the Law that his peoples Hearts may be touched as pricked while he openeth to them the Scriptures Indeed the faithful Shepherd will in choice consider what pastorage to lead his Flock unto to call up dead heresies to improve not understood Texts or dark and seemingly to us disjoynted Scriptures as the manner was in our late conspiracy between Ruben and Corah in their Rebellion as the shutting up of the Gates of Abel against King Davids Army as Davids flying up and down with an â—rmy from Saul for he never fought him and heating them into Treason apparent from Uzzahs being opposed and thrust from the Temple when a Leper Is to make a half penny-Box of their bosom to contain some shreds rather then a chest to contain the whole Volumn of the Law Magistrats are said to be Heads and the Ministry to be the Eyes of the Church And if her Eyes choose not the good old and true way of obedience to Higher Powers without which no Subjection unto GOD of love to all men they may in time be blood-shot And I could wish that our Clergy study and pray to be free of that infirmity it being the Nefarium Crimen of some that hath been before us A Son of Aaron is a Steward in the Palace of one greater then Moses yet under Moses and if Food wholesome be not presented he himself shall be infected with the common if not a worse disease I will not grate your Ears with Controversies but it 's clearer then Interest can cloud that if Abiathar prove disloyal he may be removed from the Altar The Key of the Wine-cellers taken from him that offers bitter water is such a piece of Justice as must be in a Kingdom or it shall rave upon the bed of Feavers and Distempers And some more mad therein fly in the face of that unworthy Trustee making him sick by smiting What event our late Rebellious Teaching had in Murther Adultery Swearing Drunkenness and all kind of Ryot what contempt of the Gospel and of Gospel Ministry that is themselves I leave to the iniquity of their own Fasts and Causes of Humiliation they observed God seeming toâ—take revenge upon the Pulpit for its treacherous extravagancies in those dayes of Lying Conspiracy and Rebellion But then Brethren shall we not be ashamed when we have respect to all GODS Commandments then and not before Shall we be truely of the House of Aaron and Blessed of the People There are some things in the Law such as Gâ—nealogies these are wearisome unlesse modestly and without heat they be handled they are profitlesse too There are some things like Law or given out as Law such as old wives fables minched Scriptures such things as are in no Sacred Ark but purely treasured up by old Fabulous Tradition such passages as are neither commended nor disaproved in holy Writ Rome maketh use of ridiculous fancies of Visions and Miracles and some noticed so much that doubtful act of shutting the gates of Abel upon Joab that they preached therefrom absolute field Disloyalty Neither of these we understand yet this we do that Aaron first sacrificed for himself then for the People lifting up his hand the first day of his Priest-hood Blessing the Congregation Levit. 9. 22. This that we understand let us do letting the fâ—ble lye at the old wifs door where we found it and Genealogie in Gods Record when it comes to contention untill he clear it and not presse the shutting up of Abels gates until it be approved 2. His Office giveth Direction He was appointed 1. To instruct the People from God 2. To mediat for the People with God After Abirams conspiracy Moses commanded Aaron to offer Incense which he did standing betwixt the Living and the dead and the Plague was stayed Numb 16. 48. The like yet should his Sons do saying spare thy People O Lord and give not they Heritage to spoil and again That the Covenant with Levi of Life and Peace might turn away many from their iniquity that the people seeking the Law from their mouth might not stumble out of the way Mal. 2. 6. In this Office observe 1. His Station 2. His Modesty 3. His Apparrel 1. His Station He was by birth Moses Elder and so his Superior but when Priest Moses goeth foremost Aaron peaceably coming behind being content to sit in any Chair high or low armed or not which God setteth in for him He is the Chief Church-man and is under Authority receiveth orders from Moses delivering these again to Priests inferior unto himself The Method God hath established in his Camp or his Church had never been Terrible as an Army wâ—th Banners And who so is for a parity with Corah and Abiram may molest the Church but themselves shal perish inevitably Jud. II. And those Countrys wherein Imparity is setled if it can be