they worshipped the true God tâ—gâ—ther Exod. 18. 11. One ground of the Conjâ—cture is from the double signification of the word Cohen sensing both a Priest as we read it Exod. 18. 1. and a Prince as it may be râ—ad giving occasion to observe that what is before said so near of kin are these two that in the most Holy Tongue both aâ—e expressed by oneword and exprâ—ssion When Israel was in bondage there was no sacrifice the Egyptianâ— wâ—â—shipping for gods what was otherwise to be offered up In which time the Elder Brother had the right though not the liberty of sacrificing But when to be brought forth the two Brâ—thers Aaron and Moses both Lâ—vits and 〈…〉 therefore near unto GOD in that 〈…〉 is called to bring the people forth to holâ—a Fâ—ast in the wiâ—derness In which wild place an Order is made recalling the uncertain way of the fiâ—â—tboâ— and establiâ—shing for ever the Tribe of Lâ—ve for the Tabernacâ—e service Num 3. 12. As so many Deacons Sub deaâ—ons 〈…〉 the uncle 〈◊〉 from the 〈◊〉 and service as so many qâ—â—sters or sâ—nging-men to prophesie on Harps and Organs and all under Aarâ—n and his Sons in all their Generationsâ—and Successions for evermore When God wanted a fixed house for the service of his Name the Master thereof and after him the Elder Brother was Minister to the people And according as their abode was certain or uncertain so was the place of Sacrifice unsure or determined Abraham sacrificed here and there so did Jacob so did Noâ—h so dib Job at his own house so did Moses in the wilderness command the young men that is the first-born of principal Families Exod. 24. 5 At which time for a solemn farewell there is a feast held befâ—re the Lord the first-born being before holy to the Lord was now promiscuously to wait upon him no more throughout their Tribus JEHOVA here giving in all following Generations an everlasting discharge of â—hat Employ anâ— a â—hreaâ— if they presumed upon former custom so to approach for his glory at the drawing of the cloâ—th sâ— to speak was like devouring fire Exod. 24. 17. The old being removing a new Model of Church Government is ordained by Heaven Moses hath order for the Tabernacles Erection where the Lord will now reside not in the cloâ—d that marched formerly before the camp Exod. 25. 8. Aaron and his Sons must be consecrated Priests for ever to offer the dayly sacrifice with garments for glory and beauty The Dominion of the Camp being left to Moses But how is this prefaced even thus Take unto thee Aaron thy Brother and his sons â—ith him Exod. 28. 1. They that is Moses and Aaron being now to part and to part for ever in this affair of the Sanctuary that the one should not grumble the other not envy It is Take unto thee thy Brother well the House is builded Aaron to be short is consecrated so Moses finished the work Exod. 40. 33. a worâ— which secluded himself from Sacrifice though a Levit and because a Levite is he to rejoyce that his Brethren hath the Honour and not another Tribe that work that gave his Elder Brother an Inheritance for ever of being the Lords Priest therefore in Brotherly Affection let him be thankful that his Elder Brother in this keeping his place as to be Priest yet that he a Younger Brother consecrated this Elder Brother for that High Office The Consecration making him in honour to be Elder then his Eldest Brother Gods Wisdom by this enterchanging Providence commanding a Brotherly Converse betwixt a Moses and an Aaron in future ages For now it is Moses and Aaron the one having the charge of the Camp and Tabernacle as to give Laws to both the other of the Tabâ—rnacle as to officiat therein according to these Laws and both brethren for a perpetual Cement of these great Honours in the House of GOD. We read of some to have wished to have seen Christ in the Flesh Paul in the Pulpit c. which many saw and were not much affected but to have seen these two Brothers at the foot of the Altar Moses in his Robes Aaron in his Garments To have heard that parting word from the first that commissioned the last All the Congregation drawing near standing before the Lord. I say to have seen this gathering and these words aâ—thorizing viz. Gounto the Altar c. Lev 9. 7. that is Go up to it and offer take infeftment of that for ever He ascending in his Priestly Garments Moses retiring or standing still having liberty now only to look up Aaron to go up I say again to have seen Aaron make his first step and first offering and first blessing the gloâ—y of the Lord appearing and all the people shouting was no doubt a ravishing sight to a native Egyptian this word Go unto the Altar parted Magistracy and Ministry for eveâ— which before had been together yet parted them not in the sense before mentioned but pleading for Unity they having shaken hands to and again sever'd hands for leading of the pâ—ople In testimony whereof GOD was consulted in Moses's Tent or in some small Structure without the Camp But now the Glory filled the great Tabernacle which we may call Moses's consulting Roome and Aarons work-house and after it the Temple the one in the midst of the Camp the other almâ—st of the Land that the Priest to all extrems might be equally near for Counsel and Advice It may be fancied that when Gambrivius a King over the Germains about the time of Joseph invented the wearing of the Crown first for forming and creating a more Reverend and King-like awe in the hearts by the Eyes of his Subjects his first appearance in that Diadem was no question beautiful yet short no doubt of this High Priests Miter and the Glory of his appointed Robes by GOD. This is not spoake to ecclipse the Grandeur of that King but to difference Humane from Divine Institution and here again is good agreâ—ment the King his Crown the Priest his Miter GOD by Providence and Continuance allowing both for greater Glory to and for more servent Love between either II. Their Dearness Can it be imagined that ever any man hated his own honour that understood it was not the Priest hood precious think you to King Melchisedec And though Esau lost it yet he valuâ—d it so dearly that if blood or tears could have availed he hâ—d got it regained Now after Aaron is established our respects must be shown to love it not in general to have it For if Saul attempt to sacrifice it shal ruine him and if David think to bring up the Ark but by the Levits it shal displease the Lord 1 Chron. 15. 13. And when their orderly walking pleased him so dear were the Levitâ— to their King that David like a Levit is cloathed with a Linnen Ephod hereby honouring both himself and them in being a King-like-Levite in a beautiful Order which
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
Brethren in My Lord and bowing down the head Gen. 47. 18. Tell me not this to be understood of Good Magistrats Malversation as to Men not destroying the Prerogative of Authority For 1. Thunder-bolts are of Gods appointment to frighten and to punish men so also are Tyrannical Governours designed as the harsh and untender Chiâ—urgeons to search the putride Sores of an unholy Common-wealth 2. Who are the Good Men or where are the Good Works or to come more closs to the Objection who is the wicked Magistrate For he who watcheth the Garison of his Charge best and with greatest circumâ—pection and Fatherly depoâ—tment and he who Draco-like is most Severe in punishing to death the least Debaurd for lopping off Delinquency shall be by the unruly Surnamed alike Tyrant The Log from Jupiter in the Fable was the worse Magistrat and Solomon in the Truth was accounted by Male-contents none of the Wisest because an Oppressour 3. Saul had been forsaken of God in the Prophets certain knowledge yet leâ—t the people shâ—uld dishonour him Samuel â—iveth him honour in their presence and telleth the people nothing of the Divorce Do the like for a petty Coâ—stable in his own Hundred and for a Baily in his own Bailyâ—ick for a Justice in his own County for a Ruler in his own Verge anâ— for a Judge before the Members concerned in his Court For it is his due and thy debt Jure Divino Rom. 7. Yet ought those of the Scarlet Gown to carry such an Affable Meen in the face of their Conversation as to live in the Affections of their People a mean for everlasting Honour like Antonius Venerius Duke of Venice whose life in the History of his Fellows dignified with the Ducal Crown speaks him to be of excellent abilities for the Honour being Ingenio ad Benevolentiam comparandam accommodato Industrious for procuring of good-will in it Morosity Surliness Sawciness or Disdainful Pride being destructive to those Honourable Thinkings the Vertuous themselves frame upon the Anvil of Sound Knowledge for upholding as Nails the curious Wainscot or Ceiling of true Respect towards all wearing the Furr'd Long Robe 2. Love What the Pilot is to the Ship what the Physician is to the Sick what the Father is to the Children that is the Prefect Provost or Maior to a City Acting by his Counsel for the Security of the Vessel for satisfying of the Heart and for providing not for the Son only but the least Servant within the Body Politick David while yet a Courtier behaved himself wisely and was accepted of all the people 1 Sam. 15. 8. He is in place of God and that godhead he is endowed with prohibits the least inclination to Disrespect or Hatred But as true love without bitterness and real love wanting hypocrisie is duely to be offered up to God for his own sake so is it also to be rendered to the Magistrat for Gods Names sake and Authority 3. Prayer Sound not the Triumph at the Electing of any men so highly as to forget with Elias they are subject to the like passions with other men They are gods it 's true but the gods you are this day to Elect are made up of Flesh and therefore obnoxious to those Interests by which the Circle of this World by Worldlings is moved and if your Prayers hold not up the Hangings that God may be seen both by the eye of Counsellours now and of Magistrates who are to Confer about you afterward Flesh may bemist their eyes and Judgement may be fore-stalled by a Whispeâ—er for preventing whereof fix your eye upon that Green Carpet that Velvet Cushion in the words of the Psalmist The Lord hear you in the dâ—y of trouble the Name of the God of Jacob dâ—â—fend you send you help from the Sanctuary and strengthen you out of Sion Psal. 20. 1. For our dayes are dangerous and the times you know are perilous c. If Prayers and Supplications must be made for all men for Kings and for all that are in Authority 1 Tim. 2. 1. Sure for our own Native Prince and for them under him whom we by Authority from him place in Regiment over our selves are we to be doubly zealous or then where is he that from this dayes determination can or ought to expect to lead a quiet and peaceable life in all godliness and honesty It being true of Governours what in Divinity is said of Ministers Paul may plant and Apollos may water but God must give the increase It not being Pauls Studying not Cephas Preaching nor Apollo's Oratory that can convert the Soul but the Spirit of God in making use of them for that end So it is not Wise Men Faithful Men Good Laws Solid Counsel Sound Advice that will make your City prosperous but the blessing of God through your Prayers upon their deliberate Resolves If a Magistrat be a god then his Actings for our good being Heavenly must God-like be the return of our Prayers or then c. It is easie it is ordinary though it be undutiful to be mustering and Talking of the many Faults of those in Publick Places whereas one way to have them few viz. making many Prayers for them is omitted by many Sons of Disobedience and for this cause I conjecture Plato's Laws appointed Youth and Childhood to be trained up in the customs Laws and Principles of their Imaginary gods that a Reverence might be held not only to their Religious service but in Politick though Divine manner it might be presented to them in their Court-Inquisition among men in keeping Custom and Law together with Religion 4. Obey This is the product of Love Prayer and Honour the Final end and Ultimat scope of Government and he that Writes one Motto of Pride upon his Crown Non obedio I scorn to yield as a rotten Branch is to be lopp'd off by the Bill or Axe of Authorized Power and that speedily the season may require it whether it be to Death Confiscation of Goods or Imprisonment What ever superstition yea robbing of God may be pretended to be on one side of the Tribute-money we owe Cesar Obedience is still to be upon the other or then Experience will hold it for Counterfeit and to be refused It is the end of the Law that men obey and the end of obedience is the Flourishing of a City and the end of a City is prosperity and peace In short my Lord and Right Honourable the Great Alexander being to possess the Crown of his Ancestors by Biâ—th yet from what impulse I know not I care not he called his Princes and Nobles together commanding them to choose a King for themselves and one whom they pleased providing they would choose one who was most obedient to God most for the publick good most compassionat for the poor most for the defence of the weak c. They after mature deliberation choosed Himself and he thereupon sware to do all that I add to the other List
he himself had tansgressed before therefore the Lord made a Breach then and now a Covenant for peace Is not Aaron the Levite thy Brother said the Lord to Moses Behold he cometh forth to meet thee and when he seeth thee He will be glad in his heart And when he met him he kissed him Exod. 4. 14. And where shal love be if not in these two titles Thou shalt be to him in stead of GOD and He shal be to thee in stead of a Mouth that is Moses shal be to Aarona King and Aaron to Moses a Lord Chancellour Ex. 4. 16. Will not God love his Priest and shall not the Priest love his God Call him Lucifer among the Sons of the Church that exalteth himself above or equal to any who are called gods let that Minister be ashamed of his Office that sayes not in this sense Let GOD live let Magistracy flourish and that God again blush at his Deity that will not have respect unto his Priest his Preacher for he having as Moses an impediment in his speech hath given him as Aaron the Minister for an Orator without whom his lisping his stammering Tongue shall in the Tricks Behâ—viour Jears and Mocks of the Vain of the more Serious be dismissed without State Reverence and Respect We have no certain Record how or by what accident Moses had his slowness of Speech which he urged for an excuse against going to Pharaoh Exod. 4. 10. But that reason seems too ridiculous which some Rabbins teach that Pharaoh putting his Crown on the Child Moses his head who spurning it away was by his Magicians advised to destâ—oy him that Ominating he should prove the overthrow of the Kingdom but his Daughter pleading Innocence and Childishness Pharaoh for a tryal bâ—ought a Golden Apple and one of Hote Iron this last the Child putting to his Mouth had the Nerves of his Tongue drawn in It is certain that he had an impedimâ—nt 〈◊〉 his Speaking and so his want of Elocution is supplied by the Oratory and Fluency of Aaron as Moses was so all Mâ—gistrats are shal be found of no perswading uâ—terance to dispatâ—h the Almighties affairs until as Colleagues they have their Preachers in their hand So deare were these two Levites Moses and Aaron that Moses getting a Commission from GOD to go to Pharaoh and that Commission sealed in Cast down thy Rod c. told the Miracle and shewed all to Aaron who as High Chancellour to King Moses eloquently delivers Moses mind to the people and works the wonders before them Exod. 4. 30 Each of them endearing other so much that both might be respected by the pâ—ople who seeing this might say Moses could not want his Aaron nor Aaron his Moses mâ—re then a Man could want the power of Conception and that Conception want a Tongue for Expression the One readily aiding the Imperfections of the other Moses's stâ—pping in his speâ—ch being not heeded because he haâ— the Power to rule Aarons's asisting to Moses not exposing him to Contempt because he had the utterance both for this end of leading forth the people In the matters concerning the Lord and also of the King they of Levies Tribe were Overseers 1. Chron. 26. 30. The Priest and the Judge in matters of Blood stroak and stroak plea and plea God thought it uncomely not to have his Priest advised with as well as the Judge and a threatning upon him who neglected the Sentence given by the Priest Deut. 17. 8. Equally as that of the Judge It is not good if David want his Abiathar And Zadock will beâ— nay must be at Solomons Coronation shall I call it Unction It being proper usual for the Priest to crown the Prince When can Aaron want his Moses and again when can Moses want his Aaron that is the King his Priest I mean never never nay not at Death for before Aaron died Moses by Command stripped Aaron of his Garments the Badge of his Priesthood and put them upon Eleazer his Son And Aaron died Numb 20. 28 Moses and Eleazar his Nephew now his Priest câ—me down from the Mount a vacuum in the Priesthood to God to a Godly Moses being even for an iâ—stant hated And mark it such whose boldness or whoâ—â— sloathfulness can come down to that is converse with the people to rule the Tabernacle without a Son of Aaron though he should talk with God shall have Sauls event when he attempted to â—ffer a burnt-offering whereon his Ruine fearfully was bottomed Samuel assuring him he had done foâ—lishly for but for that his Kingdom had been established for ever all other evils â—alling upon him flowed from that attempt made upon the Priestly Function 1 Sam. 13. Though he pleaded a necâ—ssity and was truly in an amazing strait 1 Sam. 13. 13. Samuel being absent and the Philistins present Victory over all Adversaries is not many miles distant when the Sword of the Lord aâ—d of Gideon enters the field together yea this freed the Kingdom from Tyrrany when Jehojadah the High Priest was married to Jehoshabeath King Iâ—hâ—tamâ— Daughter whose Heir and Prince All others being slain was sâ—cured in the â—ouse of the Lord by his Uncle the Pâ—â—â—st 〈◊〉 a câ—â—veniâ—nt time â—thalia was slain with the Sword and hâ—w pâ—eâ—ty a sight and Pâ—ognostick of future good to any but Traitors werâ— it to see that which thâ—n was sâ—en viz. The King by a pillar of the house of the Lord and the Priests round about him and the people rejoycing to see both 2 King 11. 19. This will enhance the Dearneâ—s when you may reâ—â—emâ—er that ordinarily the Jews keeped within their Tâ—iâ—es yet here for lâ—ve Levi marries with the house of David and not far for dâ—arness again the Kings of Judah had theiâ— Palace so near the House of the Lord and Temple tâ—at there was bâ—t a stâ—p or a court betwixt them And how seemly was it to see thâ— Prâ—phet the great Preacher Isaiâ—h preach in the Couâ—t being by the Hebrews Grandchild to King â—m Zia and to have behold him advising Figs for the recovery of Hezekia who according to the same Teachers was both his King and Son in Law marrying his Daughter Hephzibâ— sâ—mewhat is in this also that Churches are oft in Records called Basilica i. e. the Palaces of Kings And the great Hermes of Egypt was called Trismegistus i. e. ter Maximus thrice great being the greatest Philosopher Priest and King of his Age and spake about if not before the time of Moses Aaron of the Trinity of a three-fold world of a three-fold Knowledge c. Queen Elizabeth in a progress rejoyced exceedingly to meet some Country Justices of the Peace each one having his Minister with him concluding thaâ— Coâ—ntry well governed But that of Scotlands Crown by Fames Trumpet should be known to all the world that in our late Rebellion from Dunnotter Castle then besiedged by the English the Wife of Mr. Granger Mâ—nister of Kineffe secured bâ—th
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
setled mark it 1. If Moses be not too much slighted 2. Observe if the Church be very beautiful 3. If the Manners of the people be of a taking Behaviour for walking not successively not in that orderly March under Moses and Aaron as instituted here in Gods first National Church The Cedars of the Church were never alike high Noâ—h's Ark was of three stories Gen. 6. 16. and David had a chief Musician yea let 's see that Church in Scripture that had a Parity and it shal be from that we have already called a disjoynted or not understood Text Imparity being in the whole body of Holy History so visible as it self And notwithstanding of that frivolous distinction Diotrophes maketh angry because he hath not the Preheminence that there was no Apostle over an Apostle nor Disciple over a Dâ—sciple nor Pastor over a Pastor yet was Christ over the first the second was over the third the third was over a fourth that is the Deacon At our Lords Ascension the Apostles indeed had none over them nor needed they 1. Having the infallible Spirit to direct them for keeping rank 2. Being to scatter for converting of the Nations and therefore Superior to Disciples and Pastors and therefore the Reply is easâ—e since there was Imparity established there needed no Imparity to be established The Romanes had of old their Pontifices Majores their Minorâ—s Pontifices So had the Jews so had the old Christians and these new Rabbys of Parity were known over their â—râ—thren to be greatest Adâ—rers of Imparity being bound by Prudence and Necessity to uphold Imparity to defend their Parity If not 〈…〉 coâ—founded them at first as it did at last Why 〈…〉 first it confounded the Authority of their Royal Moses and because of that themselves could be in no good order To prevent Insurrection again let Moses be under God Aaron under Moses Levits under Aaron or the Glory of our Israel shal depart by the breaking in of the plague of War to the destruction of Moses and all the Princes and all our Tribes for what is Aaron that you murmur against him 2. His Modesty is graceful Not only content with his portion but took Reproofs without passion Eloquent though he was with admirable Meekness yea to the silencing of Moses to see a Gospel Incendiary to hear a Factious Preacher raile at Moses or at his Father in Law to his face is a thing we have heard of and read of but an action to be accursed favouring not of that Compassion and Tenderness with which to the basest of the people publick reproofs are to be applied Withal Luther advised a Minister to forbear taking three dogs after him to the pulpit viz. Pride Avarice and Contention let me add they are so farr unfit to run after him to Church that they are not worthy to be suffered lick a dish in his kitchine and therfore improper for a Synod or a Chapter-house John the Baptist's Reproof to Herod and Nathans censuring of David was by some James`s and John`s in their thundering spirits made use of for upbrading Kings in publick before their people for geting the privacy of both the parable of the one and incest of the other Neither did Micajah go forbid the Army to follow Achab nor John the Souldiers to be commanded by Herod nor went Nathan to the people proclaiming David's Adultery But pardon this Digression we are to speak of the Sons of Aaron not of Abiram 3. His Apparel I shal neither here act the Jew nor the Superstitious for as no holinesse is to be placed in Apparel so let no prophaneness be pitched upon because of a Coat Yet there is Let Ignoraâ—ce Wilfâ—lness or Malice say whâ—â— they will something in a Church-mans habit And though in the Mystery Aarons Habits typified Christ yet in the History it represented the High-Priest to be himself Let us first see his Breast-plate and it is of Judgement Ex. 28. 15. putting it one when he was to consult with GOD and in it there is an order a comely Quadrat teaching us judiciously to keep our ranks The four-squardness thereof signifying the Satability and Firmnesse we should observe in that Higher in that Lower place we are set Pride was anciently painted with three Crowns each having a proper Device the first Transcendo I am most excellent the next was Non obedio I will not be commanded the third was Perturbo I will Fight But the Sons of Aaron must remember and vail their Bonnâ—ts And do as the Lord commanded them by the hands of Moses Levit. 8. 36. This may minde us of their Coats and Girdles wherewith they were girded which the Lord commanded in his service they were to use the one being Decency in Cloathing and Unity the other signified Readiness and Promptnesse for Action Do not imagine it to be curious if I speak of Clerical habits fit to indicat a Church-man and such may teach us who of late years denyed in this sense their Coat and could hardly be known for Church-men even when preaching from somewhat that was seen heard and done Providence or Guilt not giving them the heart to wear that upon their back which they denyed in their Sermons being Sons of Thunder and Lightning And as touching the Girdle it was discernable the signification of it being fixedness promptness worn by Aarons Sons for Truth and about their Loins for chastity and as Knowledge grew by the appearance of Christ it came up higher towards the Heart for Love where Christ wore it himself Rev. 1. 13. I say for the Girdle the laying of it aside was but a presage of thrusting from them the vertue it signified running hither and thither never fixing upon one thing save in pulling down at which work in place of a Girdle they moraly wore somewhat that caused Sweat I might say a Bloody Sweat contrary to Law Ezek. 44. 18. I know Inconstancy is laid to the charge of some of the Sons of Corah because forsooth being once insnared by Ruben's policy to get the Government Corah's Ambition to get the Priesthood freed themselves afterward by leaving the Rebels before they were swallowed or as soon as they could and therefore admitted again to serve in the Temple with their Coats and Girdles â—o accuse such is equally rational as to accuse a Jew Paul for becoming a Jew Christian or a beguiled Man accepting a Counter for a piece of true Gold afterward returneth it for a Trick or those simple hearted Israelites who for a time followed Absolom and then returned to their Allegiance again In the mean time these Complainers were the greatest Changers and Changelings in their Age with this difference perhaps that whereas some changed from good to ill and some from indifferency to naught Their change was from good to ill from ill to worse and so held on untill Providence made their Folly to appear to such who went on in changing with them who confessing their Errour