XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before QVEENE ELIZABETH, AT GREEN∣VVICH, the XXIIII. of February, A. D. MDXC. being S. MATTHIA'S day.

PSALME. LXXVII. VER. XX.

Thou diddest leade thy People like Sheepe, by the hand of MOSES and AARON.

SOme, either present or imminent danger, and that no small one, had more then usually distressed the Pro∣phet at the writing of this Psalme: wherewith his spi∣rit, for a while, being tossed to and fro in great anguish (as may appeare by those three great billowes, in the 7.8.9. verses) yet at last he commeth to an Anchor (in the 10. Verse.) upon the remembrance of the right hand of the most High. Which right hand, in one even tenor, throughout all Ages, not only to that of David's, but even to this of ours, hath ever shewed it selfe a right hand of pre-eminence and pow∣er, in the two points in the later part of the Psalme specified, the especiall matter of his and all our comfort. 1. The finall confusion of His enimies, though for a while exalted (untill this verse.) 2. The finall deliverance of His people, though for a while (distressed in this verse.) Which twaine, of many Psalmes are the substance, and of this now before us; and indeed, all the whole story in a manner is nothing els but a Calendar of these two. That the Lord of Hosts the GOD of Israël is El Nekamoth, a GOD of ven∣geance against His enemies; and but a letter changed, is El Nechamoth, a GOD of com∣fort unto His people. That His Cherubims hold a flaming sword to represse the one, and have their wings spread to shadow and succour the other. That His creatures; the cloud from above, is a mist of darknesse to confound the Egyptians;* 1.1 and the same cloud a piller of light to conduct the Israëlites. That the water from beneath, to the Aegyp∣tian is a gulfe to devoure them, but to the Israëlite, a wall of defense on their right hand and on their left. We need not to seeke farr; in the Psalme next before, and a∣gaine in the Psalme next after this, you shall find these two coupled; as (indeed) for the most part they go still together.

And as they goe still togither, so still they end in the safeguard of the Church. Of All prophecies, of all iudgements, of all miracles past or present new or old, that is the key and conclusion. The last verse (If I may so say) of the Deluge was the Rainbow; of the Aegyptian bondage was the feast of Passeover; and even heer in this Psalme, after it hath, in the foure verses next before, rayned and powred downe, and lightened and thundered, and heaven and earth gone togither, there doth in this verse ensue a calme to GOD's people. This is the blessed period, that shutteth up the Psalme: Them that hated thy people or dealt unkindly with thy servants, them thou drownedst and destroyedst. But Thy people thou leaddest like sheepe by the hands of MOSES and AARON.

And in these two, may all kingdomes and countreys read their owne destinies, what they are to hope for, or to feare, at the hands of GOD. If they be Lo-ammi, not His people, they may looke back, what they finde in the verses before, and that is storme and tempest. If they be His (and we I trust are His; and more and more His, He daily make us) this verse is for us, that is, safe and quiet conduct: Thou diddest lead thy &c.

* 1.2In which verse there is mention of three persons. 1. GOD. 2 GOD's hand. 3. GOD's people. 4. And of a blessing or benefit issuing from the first (that is) GOD: conveighed by the second (that is) GOD's hands, Moses and Aaron: and received by the third (that is) GOD's people: And it is the benefit of good guiding or government. This is the summe of the verse.

* 1.3As for order, I will seeke no other, then as the HOLY GHOST hath marshalled the words in the text it selfe. Which of it selfe is right exact: every word, in the bo∣dy of it, conteining matter worth the pausing on.

[unspec 1] First in the formost word. Tu, GOD, who vouchsafed this benefit.

[unspec 2] And secondly, in Duxisti: The benefit it selfe of guiding from Him de∣rived.

[unspec] And thirdly, derived to His people, the parties that receive it.

[unspec 4] And fourthly, derived to His people by His hands, which hands are Moses and Aaron, the meanes that conveigh it.

I. Thou leadest thy people &c.

* 1.4TO beginn with GOD, who beginneth the verse, by whom and to whom we lead and are ledd, and in whom all right leading both beginneth and endeth. It is Thou (saith the Psalmist) that leadest thy people, and (in the next Psalme) it is He tha•• carried His pe••ple in the wildernesse like a flocke, who is that He or this Thou? It is GOD, saith the Prophet in the sixteenth verse.

That is: whosoever be the h••nds, GOD is the person, He is the Tu. Whose 〈◊〉〈◊〉, soever we heare; whose hands soever we feele; whose countenance soever we behold, we m••st yet looke up higher, and see GOD in every Government. To Him we must make our Apo••••rophe and say, Thou leaddest &c. For He it is that leadeth proper••y: and, in strict proprietie of speech, Moses and Aaron lead not; but GOD, by the hand•• of M••ses and Aaron. And that thus it is, that GOD is the per∣son that leadeth, and all other but hands under Him and unto Him, the Pro∣phet g••veth us in this same vo••se, matter of three markes of difference, betweene Him and them.

[unspec I] The first is in Duxisti. Thou diddest lead (saith the Prophet:) diddest and doest

lead; diddest then and doest still: But, Thou diddest lead by Moses and Aaron, so doest. Thou not now. The hands are changed. Then, Moses and Aaron; after, Iosue and Eleazar; after, Othoniel and Phineës; after, others: Sed Tu idem es, But Thou art the same still, and thy yeares shall not faile, As if he should say:* 1.5 Their yeares (indeed) faile and come to an end; within so many yeares they were not so ledd, and within so many more they shall not be. But GOD hath a prerogative, that He is Rex a Saeculo, and Rex in Saeculum,* 1.6 was our King of old and shalbe our King for ever and ever.

The second is in populum tuum, Thy people: another limitation. For, this people [unspec 2] are (in the 15. verse before) said to be the sonnes of Iacob and Ioseph: so farr stretcheth Mose's line, and no further. But, Tu duxisti, GOD's line ivit in omnem terram,* 1.7 goeth over all nations, even to the uttermost parts of the world. GOD's leading hath no marches. This people and all people are His: and He by speciall prerogative is Rex universae terrae, King (not of one people, or of one countrie or climate,* 1.8 but) of all the people of the whole earth.

The third is, Permanus, By the hands. For as He guideth the people by the hands, [unspec 3] so He guideth the hands themselves, by whom He guideth; Ruleth by them, and ru∣leth them; ruleth by their hands and ruleth in their hearts: Is both the shepheard of Israël, leading them like sheep,* 1.9 and further leadeth Ioseph also (their leader) tanquam ovem, like a sheep. That is, they be Reges gentium, kings of the nations, but He is Rex Regum, King over Kings themselves.* 1.10 Moses and they with him be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.11 Guides (as Saint Paul calleth them;) but IESVS CHRIST is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Arch∣guide. Aaron and his familie be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shepheards (as Saint Peter termeth them:) but IESVS CHRIST is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the high and sovereigne Shepheard over all.* 1.12 Why then Dicite in Gentibus,* 1.13 Tell it out among the Nations (saith the Prophet) that GOD is King; that He is the Tu, the Leader, the perpetuall, the universall, princi∣pall Leader of His people.

From which plaine note (that the LORD is Ruler) the Psalmist himselfe draweth a double use, conteining matter both of comfort and feare.

1. Of Comfort; (in the 97. psalme:) Dominus regnavit, exultet terra;* 1.14 The LORD is Ruler (or Leader) let the earth rejoice.

2. Of feare; (in the 99. psalme:) Dominus regnavit, contremiscat populus;* 1.15The LORD is Ruler (or Leader) let the people tremble.

First from GOD'S ruling, matter of joy. For if we wilbe ruled by Him, He will [unspec 1] appoint over us, a Ruler according to His owne heart,* 1.16 He will prevent her with the blessings of goodnesse: He will deliver the power of Si••ara into her hands: He will cloth her enimies with shame and make her crowne flourish on her head, and set the dayes of her life, as the dayes of heaven.

Secondly, matter of feare too. The Lord is Ruler, let the people tremble. For if [unspec 2] they fall to be un-ruly, He can vindemiare spiritum principum,* 1.17 as easily gather to Him the breath of a Prince, as we can slipp of a cluster from the vine. He can send them a Rehoboam without wisedome; or a Ieroboam without religion; or Asshur (a stran∣ger) to be their King; or (which is worst of all) Nullum Regem,* 1.18 a dis-ordered Anar∣chie, quia non timuimus Ieho••ah. Therefore exultantes & trementes, in joy and trem∣bling let us acknowledge GOD and His supreme leading, that our parts may be long in DOMINVS regnavit, exultet terra, The LORD doth lead us, let the Land rejoice.

Yet one point more, out of this Tu. By comparing it with the verses before, on which it dependeth: that as it is the Person, and Power of GOD that is chiefe in every Rule: So, not every power, but even that very power of His, whereby He wor∣keth wonders. For the Prophet (in the foureteenth verse) having said of GOD,* 1.19 Thou art the GOD that doest wonders, and so particularizing, thou thunderest from heaven, Thou shakest the earth, Thou dividest the Sea; at last commeth to this Thou, Thou leaddest the people. Very strange it is, that He should sort the leading of the people with GOD'S wonders; and that not onely among them all, but after them all, as chiefe

of all. Recount the Government of the people, as if it were some speciall miracle. And indeed, a miracle it is; and whosoever shall looke into the nature and weight of a Monarchie, will so acknowledge it. The Rod of Government is a miraculous rod: both that of Moses,* 1.20 for it would turne into a serpent, and back againe: and Aaron's rod too, for, of a dry and feare sticke, it came to blossome againe and to beare ripe al∣monds: To shew, that every Government is miraculous, and conteineth in it matter of wonder, and that in two respects.

* 1.21For, whereas there is naturally in every man a seeking his own ease; to lye soking in his broth (as Ezekiel speaketh;) not to be custos fratris, nor to afflict and vexe his soule with the care of others: it is surely supernaturall, to endure that carke and care, which the Governours continually do (a matter that we inferiours can little skill of;) but to read Eâ nocte dormire non potuit rex,* 1.22 Such a night the King could not sleepe; And againe, Such a night no meat would downe with the King, and he lifted not to heare any Musique: To endure this (I say) is supernaturall, and it is GOD, which a∣bove a••l nature, by His mighty spirit worketh it in them.

* 1.23Againe, whereas there is, in every inferiour, a naturall wildnesse or unwillingnesse to brooke any Ruler, or Iudge over them (as was told Moses flattly to his face:) For, by nature, the people are not like sheepe: It is not (certainly) any power of man, but a meer supernaturall thing, to keepe the nations of the earth in such awe and order, as we see them in.* 1.24 Quis potest (saith Salomon) who is hable to mannage this mightie multitude,* 1.25 so huge in number, so un-ruly in affection? Nonne potestatem habeo? Have not I power (saith Pilate?) But our SAVIOVR CHRIST very fittly telleth him,* 1.26 Power he hath indeed, but it is not innata, but data desuper; and ex••ept it were given him from above, he should have none at all. It is Tu duxisti that doth it: even Thou O LORD, and thine allmightie power, that holdest them under. And very fitly from the wonder in appeasing the sea (in the last verse before) doth the Pro∣phet passe (in this) to the leading of the people:* 1.27 Their natures are alike: Himselfe, in one verse,* 1.28 matcheth them; Thou rulest the raging of the Sea and the noyse of the waves, and the madnesse of the people. That is: no lesse unruly and enraged, by nature is the multitude,* 1.29 then the Sea. No lesse it roreth, Dirumpamus vincula eorum, and Nolumus hunc regnare super nos, when God unlooseth it. Of one and the same power it proceedeth, to keepe them both within their bankes: Thou that calmest the one, charmest also the other.

* 1.30Wherefore when we see that carefull mind in a Prince (I will use Mose's owne words) to carie a people in her armes, as if she had conceived them in her wombe, as no nurse, no mother more tender: and againe, when we see this tumultuous and tem∣pestuous bodie, this same Sea of popularitie kept in a quiet calme, and infinite millions ebbing and flowing (as it were) that is, stirring and standing still, arming and disarming themselves, killing and being killed and all at the monosyllables of one person, Go and they go, Come and they come, Doe and they doe it: Let us see God sen∣sibly in it,* 1.31 and the power of God, yea the miraculous power of God; and say with the Prophett, Thou art the God, that doest wonders, Thou leaddest thy people like Sheep by the hands of MOSES and AARON. And so much for the first part, first word and person.

[unspec II] The second word compriseth the benefit issuing from God, which is a leading or conduct,* 1.32 the second part. A word of great compasse, and includeth many leadings under it. For, to be our Iehovah Nissi, our standard-bearer, and to leade our For∣ces in field; To be our wonderfull Counseiler, and to lead that honorable Boord. To sit in the middest of our Iudges and to lead them in giving sentence; All these and more then these are all in duxisti. And all these are especiall favours: but the chiefe of all, and that whereof all these are but the traine, is the leading us in His hea∣venly truth, and in the way of His Commaundements, to the land of the living. All the rest attend upon this: this is chiefe, and therefore the leading of principall entend∣ment.

And in this leading there be these foure points. For that it be a leading, it must be orderly without straying, skilfully without erring, gently without forcing, and certeinly without missing our iourneys end. First, orderly, without straying: led and not wander. Second, skilfully without erring: led and not missed. Third, gently without forcing: led, and not drawen. Fourth, certenly without missing: led, and not led about, ever going but never comming to our place of repose.

In the first whereof we are but let see, the wandring and staylesse estate we [unspec 1] were in, till GOD vouchsafed to send us this gracious conduct: sicut oves, like Eze∣kiël's stray sheepe, stragling upon every Valley and upon every Hill.* 1.33 The very case, these people heer were in, when GOD in mercie sent them these two Guides, scatte∣red all over the land to seeke stubble. Which estate of theirs,* 1.34 is the expresse patterne of the world, wandring in vanitie, picking up strawes, and things that shall not profit them, seeking death in the error of their life,* 1.35 till GOD looke mercifully upon them, and from this wild wandring, reduce them into the right way.

Which right way is the second point; For els, it is not Duxisti; but Sedux∣isti; [unspec 2] and as good no leading at all, as mis-leading. Now this right way if we ask where it lieth, the P••ophet will tell us, Thy way ô GOD is in the Sanctuarie:* 1.36 (that is) it is the word of God which is the Lode-starr, when God is the Leads-man. Sicut oves it must be, and this is the voice of the true Shepheard, to be listened to of all His flock, that will not rove and runne headlong into the wolfes denne. This is the piller of the cloud in regard of this people heer,* 1.37 to be kept in view of all those that will not perish in the wildernesse, wherein is no path. Indeed it is both: ¹ the pillar of the cloud before, directing us in the way; ² and the voice of the Shepheard behind us (as Esai saith) telling us when we misse, and crying, Haec est via ambulate in ea,* 1.38 This is the way, the right way, walke in it.

And in this way, our guiding must be mild and gentle: Els it is not Duxisti, but [unspec 3] traxisti; drawing and driving, and no leading. Leni spiritu non durâ manu, rather by an inward sweet influence to be led then by an outward extreme violence to be forced forward. So did God lead this people heer. Not the greatest pace (I wis) for they were a yeare marching that,* 1.39 they might have posted in eleven dayes (as Moses saith.) No not yet the neerest way neither, as Moses telleth us. For, He fetched a compasse diverse times; as all wise Governors by His example must doe, that desire rather safely to lead, then hastilie to drive forward. The Spirit of God leadeth this people (saith Esai) as a horse is ridden downe the hill into a valley;* 1.40 which must not be a ga••opp, lest horse and ruler both come downe one over another; but warily and easily. And sicut oves still giveth us light, seeing the text compareth it to a sheepe gate. Touching which kinde of Cattell to very good purpose, Iacob (a skilfull shepheard) answereth Esau (who would have had Iacob and his flocks have kept company with him in his hunting pace) Nay not so Sir (said Iacob) it is a tender cattell,* 1.41 that is under my hands, and must be softly driven, as they may endure; if one should over-drive them but one day, they would all d••e or be layd up for many daies after. Indeed,* 1.42 Rehoboam left ten parts of his flocke behind, onely for ignorance of this very point in Duxisti. For, when in boysterous manner he chased them before him, telling them what yo••es he would make for them (a farre unmeet occupation for a Prince to be a yoke∣maker) they all shrunk from him presently, and falsified his prophecie cleane. For wher••as he told them sadly, His little finger should be as bigg as his Fathers whole bo∣dy, it fell out cleane contrarie; for, his whole body prooved not so bigg as his Fathers little finger. A gentle leading it must be; and in the beginning, such was the course. Therfore yee have the Kings of Canaan in Genesis, for the most part called by the name of Abimelech (that is) Pater Rex, a King in place, a Father in affection. Such was M••ses our leader heer, a meeke man above all the men on the earth.* 1.43 Such was David himselfe, who full bitterly complaineth, Ah these sonnes of Zervia are too hard,* 1.44 too full of execution for me. And (to end this point) thus describeth he his good Prince (in the 72. Psalme) He shall come downe (not like hail-stones on a house top,* 1.45 but) like the dew into a flecce of wooll (that is) sweetly and mildly, without any noyse or vio∣lence at all.

Last of all. All this reducing and right leading and gentle leading, must end in an end; they must not goe and go still in infinitum; that, is no leading but trying out∣right.* 1.46 It must be sicut oves, whom the good Shepheard (in the 23. Psal.) leadeth to a place, and to a place meet for them, where there is green pasture by the waters of comfort. So was it in this people heer. They were led out of Aegypt to sacri∣fice to GOD, and to learne His Law in the mount of GOD Sinai; and from thence also to Sion it selfe His owne rest, and holy habitation. And even so our people are led from the wandrings of this world, unto the folds of GOD's Church, where (as the Prophet saith in the 73. Psalme) first GOD will a while guide them with His counseile and after will receive them into His glorie.* 1.47 And this is the end of all leading. To bring us all from the vaine proffers of the world, which we shall all finde (as Salomon found it) vanitas vanitatum & omnia vanitas, to the sound comfort of His word in this Booke,* 1.48 which is indeed veritas veritatum & omnia veritas: in the knowledge and practice whereof when they shall have fulfilled their course heer, GOD will bring them to His owne rest, to His heavenly Ierusalem, where is and ever shalbe faelicitas faelicitatum & omnia faelicitas.

But in this life heer, we come no further then the borders of His Sanctuarie (as he telleth us in the next Psal.) in the way whereof if GOD lead us constanter, constant∣ly,* 1.49 not after our wanton manner, out and in when we list, all the other inferiour leadings shall acompanie this one. For, this leading leadeth them all. He shall lead our Counselors, that they shall advise the counseiles of his owne heart: He shall lead our Iudges, that they shall pronounce the judgements of His owne mouth: He shall lead our forces into Edom, the strong cities and holds of the enemie: He shall lead our navie in the sea, by unknowne pathes, to the place it would goe; and I can say no more. Through all the dreads and dangers of the world, through the perills of the red sea, through the perills of the desert, through the malice of all our enimies, He shall safely lead us, and sure••y bring us to His promised kingdome, where we shall see the goodnesse of the Lord in the land of the living. And this is the benefit,* 1.50 and thus much for that part.

* 1.51The value of which benefit we shall the better esteeme, if we consider the state of the Parties, on whom it is bestowed, set downe in these words Populum tuum: which is the third part.* 1.52 That all this good is for the people, worthy not so much as the least part of it. For, what is the people? Let Moses speake (for, he knew them) Siccine popule stulte & insipiens? And Aaron too (for, he had occasion to trie them) This people is even set on mischiefe.* 1.53 And (if you will) David also, Inter Belluas populorum. And to conclude, GOD Himselfe, Populus iste durae cervicis est. This is the people. We may breefly take a view of all these.

* 1.54Will you see the folly and giddinesse of this multitude? ye may, Act. 19. there, they be at the Towne-house, some crying one thing some another; and the more part knew not why they were come togither. Therefore Moses truly sayd, it was a fond and giddy-headed people.

Will yee see the brutishnesse of the people? In the 22. Acts, you shall see them taking up a crie,* 1.55 upon a word spoken by Saint Paule, and casting of their clothes and throwing dust into the ayre, as if they were quite decayed of reason; that David truly might say, inter belluas populorum.

Will ye see the spight and malice of the people. In the 16. Numbers, for Coreh's death they challenge Moses and Aaron,* 1.56 yee have persecuted and killed the people of the Lord. Yet neither did Moses once touch them, but GOD Himselfe from heaven, by visible judgement, shewed them to be as they were. Neither were Coreh and his crew the people of GOD but the sonnes of Belial. But that is their manner, in despight of Moses, if for ought they like him not, presently to canonize Coreh and his complices, and make them the Saints of GOD. That Aaron said truly of them, This people is even set on mischiefe.

Lastly if ye will see their head-strongnesse, look upon them in the eighth of the 1. of Samuci, where having phansied to themselves an alteration of estate,* 1.57 though they were shewed plainly by Samuel, the sundry inconveniences of the government, they so affected, they answer him with, No (for that is their Logique, to deny the con∣clusion) but we wilbe like other countreys about us, and be guided as we thinke good our owne selves. That (of all other) GOD's saying is most true, It is a stifnecked and ••ead strong generation.

And yet, for all these wants, so well weening of themselves, as they need no lea∣ding, they: every one among them is meet to be a leader, to prescribe Moses and con∣troll Aaron in their proceedings. So that, where GOD setteth the sentence thus, Thou leaddest thy people like sheepe by the hands of Moses & Aaron; might they have their wills, they would take the sentence by the end, and turne it thus, Thou leaddest Moses & Aaron like sheepe by the hands of thy people.

And this is the people, Populus.* 1.58 And surely, no evill can be sayd too much of this word people, if ye take it apart by it selfe, Populus without Tuus, The people and not Th•• people. But then, heer is amends for all the evill before, in this word Tu∣us; Which qualifieth the former and maketh them capable of any blessing or benefit.

A common thing in Scripture it is, thus to delay one word with another.* 1.59 Si pecca∣veri•• in re frater tuus: Peccaverit stirres our choler streight; but then, Frater makes us hold our hand againe. Tolle festucam ex oculo: Festucam, a mote?* 1.60 our zeale is kindled presently to remove it: but then Ex oculo, the tendernesse of the part tem∣pers us, and teacheth us to deale with it in great discretion. And so it is heer: Po∣pulus so un-ruly a rout, as Moses and Aaron would disdaine once to touch them; but when Tuus is added, it will make any of them, not onely to touch them, but to take them by the hand. For, it is much that lieth upon this pronoune Tuus; indeed, all lieth upon it: and put me Tuus out of the verse, and neither GOD respecteth them, nor vouchsafeth them either Moses to governe, or Aaron to teach, or any heavenly benefit els. For, Populus is unworthy of them all: But, for Tuus, nothing is too good.

For there is, in Tuus, Not onely that they be men, and not beasts; Freemen, and not villains; Athenians or Englishmen (that is, a civill) not a ba••barous people (the three considerations of the heathen Ruler:) but, that they be GOD's owne people and flock; and that is all in all. Hi•• people, because He made them; and so, the lot of His inheritance.* 1.61 His p••ople againe, because He redeemed them from Aegypt with His mightie arme;* 1.62 and so, His peculiar people. His people the third time, because He redeemed their soules by His suff••rings; and so, a people purchased most dearly, purchased even with the inva∣luable high price of His most precious bloud. This is that, that sets the price on them.* 1.63 For, over s••ch a flock, so highly priced, so deerly beloved, and so deerly bought, it may well beseem any, to be a Guide. Moses, with all his learning; Aaron, with all his eloquence; yea even Kings to be their foster-Fathers; and Queens to be their Nourses. No leading, No lead••r too good for them.* 1.64 I conclude (with Saint Au∣gustine upon these words) Quamdiu minimis istis fecistis fratribus meis, fecistis & mihi: Audis minimis (saith he) & contemnis, Thou hearest they be the base people, the minims of the worl••, and thou settest thy foote on them; Audi et fratribus, Take this with thee too, that they be CHRIST's brethren, thou leadest: Et mihi crede, non est minima gloria horum minimorum salus, And trust me, it is no poor praise to protect this poor•• flocke, but a high se••vice it is, and shalbe highly rewarded. CHRIST will take and reward it, as done to Himselfe in person.

Sicut Oves standeth doubtfull in the Verse; and may be referred,* 1.65 either to the man∣ner of leading, thus; Thou leadest like sheepe: Or to the persons ledd, thus; Thy peo∣ple, like sheepe. There ••e touched it before, in Duxisti, in every of the foure man∣ners of leading; and here now we take it in againe, with the people, to whom it may have reference. And indeed, there is no terme, that the HOLY GHOST more

often sendeth for (then this of His flocke) to expresse his people by; for, in the e∣state of a flocke they may best see themselves. As heer it is added respectively to Dux∣isti, to let them see, both what interest they have in it, and what need they have of it. I meane of government.

[unspec 1] * 1.66First, as a note of difference betweene Ammi and Lo-ammi: Thy People, and The People: GOD's People, and strange children: Every People is not Sicut Oves; nor every one among the People.* 1.67 There is a People (as the Psalmist speakes) Si∣cut Equus & Mulus, like the untamed Horse or Mule, in whom is no understanding: And among the people, there be too many such. Surely, by nature we are all so: wilde and unbroken,* 1.68 as the Asse colt (saith Iob.) Which wildnesse of nature when they are untaught, and taught to submit themselves to government; to become gen∣tle and easie to be led, Sicut Oves, led to feeding, led to shearing, to feede those that feed them; tractable of nature, and profitable of yeeld: It is a good degree and a great worke is performed on them. For, by it, as by the first step, they become GOD's people. For, His people are populus sicut Oves, and they that are not His, are populus sicut Hirci, a people like Hee-Goates, in nature intractable, in use unser∣uiceable.

Now, being H••s people, they come to have an interest in Duxisti, the benefite. For, populus si••ut ov••s must be led gently; but populus sicut hirci must be driven for∣cibly. Duxisti is not for both: It is a priviledge. And if there be any retaine their wild nature, or degenerate from sheepe into goates (as diverse do daily:) for them. Aaron hath a rod to sever them from the fold, by censure of the Church. And if that will not serve, Moses hath another, which he can turne into a serpent and sting them: Yea, if need so require, sting them to death, by the power secular. For Na∣chah is leading, and (the sound remaining) Nacah is smiting; and a necessarie use of both. The one, for thy people, like sheepe, who will be led; the other for the strange children like goates, who will not stirre a foot, further then they be forced. And this is the i••terest.

[unspec 2] But now againe, when they be brought thus farre, to be like sheepe; they are but li•••• sheepe, though: that is, a w••ake and unwise cattell, farre unable to guide thems••l••es. Which sheweth them their need of good government, and though they be the p••o••le of GOD, yet that Moses and Aaron be not superfluous. For, a feeble poore bea••t (we all know) a sheepe is; of little or no strength for resistance in the w••rld, and therefore in danger to be preyed on by every Woolfe. And, as of li••tle stren••••••, so of little reach. None so easily straieth of it selfe; None is so easily l••d awrie by others.* 1.69 Everie strange whistle maketh the sheepe; Everie Ecce hîc m••keth the p••o••le cast up their heads, as if some great matter were in hand.

These two d••f••cts do mainly enforce the necessitie of a Leader. For, they that want sight (as blind-men) and they that want strength (as little children) stirre not without great perill, except they have one to lead them. And both these wants are in sheep••, and in the people too.

If then they be sicut Oves, like sheepe: What is both their wisedome? Sure to be in the uni••ie of a flocke; and what is their str••ngth? Truly, to be under the conduct of •• Sh••pheard; In these two is their safetie. For, if either they single themselves and st••a•• from the fol••; or if they be a fold, and yet want a shepheard; none more mise••a••••e th••n they. And indeed, in the HOLY GHOST's phrase, it is the ordi∣narie n••te ••f a private mans miserie,* 1.70 to be Tanquam ovis erratica, as a stray sheepe fr••m the 〈◊〉〈◊〉;* 1.71 and of the miserie of every Estate politique, to be Tanquam grex ab••••ue Pa••••o••e, as a f••ocke without a Shepheard. Therefore, guiding they need: both the 〈…〉〈…〉 u••itie (Band••) to reduce them from straying,* 1.72 and the staffe of order (Beau∣tie) to lea•• them so reduced. And would GOD they would see their owne feeble∣ness•• an•• shallownesse, and learne to acknowledge the absolute necessitie of this benefit;* 1.73 in all dutie rec••iving it, in all humility praying for the continuance of it, that GOD breake not the fold, and smite not the Shepheard, for the flockes un∣tha••kf••lnesse.

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By the hands of Moses and Aaron.] This part of the verse that is behind,* 1.74 and conteineth the Meanes by whom GOD conveigheth this benefit to His people, had had no use, but might well have been left out, and the verse ended at populum tu∣um, if [Author alienae potentiae perdit suam] had been GOD's rule. For, He needed no meanes, but immediatly from Himselfe, sine manibus, could have conveighed it, without any hands (save those that made us; that is, His almighty power, but) with∣out any arme or hand of flesh; without Moses or Aaron, without men or Angells, He was hable (Himselfe) to have ledd us. And a principio fuit sic; For a time, He did so; Of Himselfe immediately, and of His owne absolute sovereigntie, held He court in the beginning, and proceeded against Adam, Eve, Cain, the old world; and there was none joyned in commission with Him. He onely was our King of old (saith the Psalmist:) and for a space, the justice that was done on earth, He did it Himselfe.* 1.75 And as He held court before all, so will He also hold one after all. Veniet, Veniet qui ma∣lè judicata rejudicabit dies: There will come a day, there is a day comming, where∣in all evill judged eases shalbe judged over againe. To which all appeales lye, even from the daies of affliction in this world (as sometimes they be) to the day of judge∣ment in the world to come.

This estate of guiding being wholy invested in Him, there being but one GOD and one Guide, He would not keepe it unto Himselfe alone, as He might, but it pleased Him to send Moses His servant, and Aaron, whom He had chosen,* 1.76 to associate them to Himselfe, in the Commission of leading, and to make hominem homini Deum, One man a Guide and God to another.

And those, whom He thus honoreth, ¹ First the Prophet calleth God's hands,* 1.77 by whom He leadeth us: ² and secondly telleth us, who they be; MOSES and AA∣RON.

God's hands they be: For that, by them He reacheth unto us Duxisti, and in it Religion, and counseile, and justice, and victorie, and whatsoever els is good. He sendeth His word to Moses first, and by him (as it were,* 1.78 through his hand) His statutes and ordinances unto all Israël.

And not good things only, but (if they so deserve) sometimes evill also. For as, if they be vertuous (such as Moses and Aaron) they be the good hand of God for our benefit, such as was upon Ezra: so, if they be evill (such as Balaac and Balaam) they be the heavie hand of GOD for our chastisement, such as was upon Iob. But the hand of GOD they be both. And a certaine resemblance there is betweene this government and the hand: For, as we see the hand it selfe parted into diverse fingers, and those againe into sundry joints, for the more convenient and speedy service thereof; so is the estate of government, for ease and expedition, branched into the middle Offices, and they againe (as fingers) into others under them. But the very meanest of them all, is a joint of some finger of this hand of GOD. Nazianzen (speaking of Rulers, as of the Images of GOD) compareth the highest, to pictures drawne cleane through, e∣ven to the feet: the middle sort, to halfe pictures drawn but to the girdle: the meanest, to the lesser sort of pictures drawn but to the necke or shoulders. But all, in some de∣gree, carie the Image of GOD.

Out of which terme (of the hands of GOD) the people first are taught their dutie; so to esteeme of them, as of GOD's owne hands: That as GOD ruleth them by the hands of Moses and Aaron (that is) by their ministerie; so Moses and Aaron rule them by the hands of God (that is) by His authoritie. It is His name, they weare; it is His seate, they sitt in; it is the rod of God, that is in Mose's and Aaron's hands. If we fall downe before them, it is He that is honored, if we rise up against them, it is He that is injuried: and that Peccavi in coelum, & in te must be our confession,* 1.79 against heaven, and them; but first, against heaven and God himselfe, when we commit any contempt against Moses or Aaron.

1. And the Rulers have their lesson too. First, That if they be God's hands, then [unspec 1] His Spirit is to open and shut them, stretch them out, and draw them in, wholy to guide and governe them; as the hand of man is guided and governed by the spirit

that is in man. Heavenly and divine had those hands need be, which are to be the hands and to worke the worke of God.

2. Againe, they be not only hands, but Manus per quam (that is) hands in actu. Not to be wrapped up in soft furr, but by which an actuall dutie of leading is to be performed. Mose's owne hand (in the fourth of Exodus) when he had lodged it in his warme bosome,* 1.80 became leprous; but being stretched out, recovered againe. Hands in actu then they must be: not loosely hanging downe, or folded toge∣ther in idlenesse; but stretched out: not onely to point others, but themselves to be formost in th'execution of every good worke.

3. Thirdly, Manus per quam ducuntur: That is, as not the leprous hand of Mo∣ses,* 1.81 so neither the withered hand of Ieroboam stretching it selfe out against God, by mis-leading His people and making them to sinne. Leading backe againe into Aegypt (a thing expresly forbidden) either to the oppression and bondage of Aegypt;* 1.82 or to the ignorance and false worship of Aegypt, from whence Moses had ledd them. For as they be not entire bodies of themselves, but hands; and that not their owne, but God's: so, the People they ledd, are not their owne but His, and by Him, and to Him to be ledd and directed. So much for God's hands.

* 1.83This Honorable title (of the hand of God) is heere given to two parties, Moses and Aaron, in regard of two distinct duties performed by them. Ye heard, how we said before, The people of God were like sheepe, in respect of a double want, ¹ want of strength by meanes of their feeblen••sse, ² and want of skill by meanes of their simplenesse. For this double want heere commeth a double supplie, from the hand, ¹ of strength, and ² of cunning: For, both these are in the hand.

1. It is, of all members, the chiefe in might; as appeareth by the diversitie of vses and services,* 1.84 it is put to. In Potentatibus dexterae (saith the Prophet.)

2. And secondly, it is also the part of greatest cunning; as appeareth by the variet•• of the works, which it yeeldeth, by the pen, the pencill, the needle, and instruments of musique.* 1.85 In intellectu manuum (saith the Psalmist, in the end of the next Psalme: and let my right hand forget her cunning.)

This hand of God then, by his strength affordeth prot••ction to the feeblenesse of the f••ock: and againe by his skill affordeth direction to the simplenesse of the flocke. And these are the two substantiall parts of all leading.

These twaine (as two armes) did God appoint in the wildernesse, to lead His people by. Afterward, over these twaine did He yet set another, even the power and authority Regall,* 1.86 in place of the Head (as himselfe termeth it;) and to it, as su∣preme, vnited the regiment of both. The consideration of which Power, I med••le not with (as being not within the compasse of this vers••) but o••ely wit•• the hands or regiments Ecclesiasticall and Civill. Which (as the t••o Ch••••ubim•• did the Arke) over-spread and preserve every estate.* 1.87 One (saith Iehosa••hat) dispensing Res Ie∣hovae, the Lord's businesse; the other dealing in Negotio regis, the ••••fai••es of Estate. One (saith David) inten••ing the worship of the Tribes;* 1.88 the ot••er, 〈◊〉〈◊〉 t••rones for iustice. One (saith Paul) being for us in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things perteini••g to, God; the other, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.89 matters of this present life. The one Pro aris, the other P••o focis, as the very Heathen acknowledge.

1. These two are the hands, necessarie to the bodie, and necessarie each to other. First, they be (both) hands: and the hands (we know) are payres. Not Moses the hand, and Aaron the foot; but either, and each the hand. And as they be a paire of hands, so be they also a payre of brethren. Not Moses de primis, and Aaron de novissimis populi;* 1.90 Not Mos•••• the Head, and Aaron the tayle: Not Moses a Quis (as Saint Hierome speaketh, out of the twenty two of Esay) and Aaron a quasi quis; but, both of one parentage, both one mans children.

2. Secondly, being (both) hands, neither of them is superfluous; no more to

be spared, then may the hands: but both are absolutely necessarie; and a maymed and lame estate it is, where either is wanting. The Estate of Israel (in the seven∣teenth of the Iudges) without a Civill Governor prooved a very masse of con∣fusion. The very same Estate (in the second of Chron. Chap. XV.* 1.91* 1.92) Sine sacerdote do∣cente, no lesse out of frame. Miserable first, if they lacke Iosua, and be as sheepe wanting that Shepheard. And miserable againe, if they lacke IESVS,* 1.93 and be as sheepe wanting that Shepheard. Moses is needfull, in the want of water, to strike the rocke for us, and to procure us supplie of bodily relee••e.* 1.94 Aaron is no lesse: For he in like manner reacheth to every one food of another kinde (which we may worse be without) even the bread of life, and water out of the spirituall Rocke,* 1.95 which is CHRIS•• IESVS. Moses we need, to see our forces ledd against Ama∣leck, for safegard of that little we hold heere in this life: and Aaron no lesse, to preserve our free-hold in the everlasting life: For the great and mightie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the legions of our sinnes, the very forces of the Prince of darknesse are ouerthrowne by the spirituall weapons of Aaron's warfare. Moses may not be spared from sitting and deciding the causes which are brought before him. No more may Aaron, whose Vrim giveth answer, in doubts no lesse important; and who not onely with his Vrim and Thummim, gi••eth counseile, but by his incense and sacrifice obteineth good successe for all our counseiles. In a word: If Moses rodd be requisite to sting and de∣voure the wicked; Aaron's is also, to revive the good, and to make t••em to fructifie. If Mose's hand want, with the sword to make us a way: Aaron's hand wants too, with the key to give us an entrance. And thus much will I say for Aaron (for the Divell hath now left to dispute about Mose's bodie, and bendeth all against him) that, the very first note of difference in all the Bible, to know God's people by, is, that as Cain and his race begoon at the City-wa••ls first, and let Religion (as it might) come after, any it skilled not what:* 1.96 So the posterity of Seth (the people of GOD) begoon at the Church (Et coeptum est invocari) at the worship of GOD and His Taberna∣cle; as the point of principall necessitie in their accompt, and (as CHRIST rec∣koned it) Vnum necessarium And truly, if we be not Populus a people,* 1.97 but Populus Tuus, GOD's people, we will so esteeme it too. For, as for i••stice and law and exe∣cution of them both, Taliter fecit omni populo, it is everie where to be had,* 1.98 even among the verie Heathen and Turkes themselves. So is not GOD's truth an•• Re∣ligion and the way of righteousnesse. No: Natus in Iudaea Deus (saith the Pro∣phet in the last Psalme) that, is onely to be had in the Church, and Non talit••r f••cit om∣ni populo, he hath not dealt so with every people. ••very people have not knowledge of His lawes. So that, if the Governor be not meerely Pastor agresti••, a rurall shepheard, such as are in the fields, and the people of GOD, in his eyes, no better then Pecora campi; so that, if he keepe them one from goring another with their hornes, and one from eating up the others locke of hey, all is well, and no more to be cared for of Ga••lio. But, that he be like the great Shepheard, the good Shephea••d, the ••rince of Shepheards,* 1.99 who was Pastor animarum (as Saint Peter calleth him) a Shepheard of soules; to see also that they be in good plight, that they be ledd in the way of truth. It will easily be yielded to, that per manum Mosis, is no full point, but needeth [and Aaron] to be ioyned to it.* 1.100 Moses himselfe saw this and therefore (in the fourth of Exodus) when he had diverse times shifted of this sole leading, while GOD stood still upon Ecce mittam te; At last, when GOD came further and sai••, Ecce Aaron frater tuus, mittam eum tecum, that conte••ted him, and ••hen he vndertooke it; as knowing, these were like hands, maimed, the one without the other, but that, Moses and Aaron make a compleat Government.

3. And what should I say more? They be hands and the bodie needeth them both: They be hands and they ne••d each other. Moses needeth Aaron: For, Moses hands are heavy and need a stay: and Aaron it is, that keepeth them steddy, by continuall putting the people in remembrance, that they be subject to principalities; by winning that at their hands by his continuall dropping his word upon them, which Moses, for the hardnesse of their hearts, is faine to yeeld to. By strengthening mainely Mo∣se's

Debita legalia, duties of Parliament and common law, by his Debita moralia, du∣ties of conscience and Divinitie. And whatsoever action Moses doth imprison, Aaron imprisoneth all the thoughts any waies accessarie to the action. Which thoughts if they may runne at libertie, the action will surely be bayled, or make an escape, and not be long kept in durance. And so many waies doth Aaron support and make both more easie, and more steadie, the hands of Moses.

And Moses (for his part) is not behind, but a most jealous preserver of Aaron's honour and right every where. Every where mild, save in Aaron's quarrell, and with those only, that murmured against Aaron, and said, he tooke too much upon him. Take but his prayer for all (because I would end;) his prayer made for Aaron by name (in the 33. Deut.) and these three points in it.* 1.101 Blesse, O Lord, his substance: ther∣fore he would never have heard, Vt quid perditio haec? that all is lost that is spent on Aaron's head. Then, Accept the worke of his hands: therefore he would never easily have excepted to, or with a hard construction skanned all the doings of Aaron. Last of all, Smite through the loynes of them that rise up against him: therefore he would ne∣ver have strengthened the hand of his evill willers,* 1.102 or said (with Saul to Doëg) Turne thou and fall upon the Priests.

To conclude, Moses and Aaron (both) have enemies: as Aaron hath Coreh and Dathan,* 1.103 that repine at him; so hath Moses (too) Iannes and Iambres, that would withstand him. And he that at one time disputes about the bodie of Aaron, may also hereafter (for he hath done it heretofore) dispute about the bodie of Moses.* 1.104 It is good therefore, they be respective each to other: Aaron helpe Moses in his lott; and Moses, Aaron in his; that they stand in the gap one for another; that so, their unitie may be hand in hand, as the unity of brethren, strong and hard to breake as the barres of a palace.

The LORD, by whose Almighty power all governments do stand; those especi∣ally wherein the people are led in the way of his Sanctuarie; as he hath graciously be∣gun to lead us in that way, so leave us not, till we have finished our course with joy. Knitt the hearts of Moses and Aaron, that they may joine lovingly: Teach their hands, and fingers of their hands, that they lead skilfully: Touch the hearts of the people that they may be led willingly: that, by meanes of this happy conduct, surely without error, and safely without danger, we may lead and be l••dd forward, till we come to the fruition of his promise, the expectation of our blessed hope, even the eternall joies of his coelestiall Kingdome, through IESVS CHRIST our LORD. To Whom, &c.

Notes

• * 1.1

  Exod. 14.22.
• * 1.2

  The Summe.
• * 1.3

  The Division
• * 1.4

  The fir••t pa••••. Thou.
• * 1.5

  Psal 102.27.
• * 1.6

  Psal. 74.12.146.10.
• * 1.7

  Psal. 19.4.
• * 1.8

  Psal 47 7.
• * 1.9

  Psal. 80.1.
• * 1.10

  1. Tim 6.15.
• * 1.11

  Heb 13 24. Heb. 1••.3.
• * 1.12

  1 Pet. 5.4.
• * 1.13

  Psal. 69.10·
• * 1.14

  Psal. 97.91.
• * 1.15

  Psal 99 1.
• * 1.16

  1. Sam. 13.1•• Psal. 21.4. Psal 132 18. Psal. 89 29.
• * 1.17

  Psal. 99.1. Psal, 76.13.
• * 1.18

  Hos 1••.3.
• * 1.19

  Verse 14.18.19.
• * 1.20

  Exod. 4.3. Numb. 17.8,
• * 1.21

  1. Ezek. 11.3. Gen. 4.9.
• * 1.22

  Est. 6.1. Dan. 6.18.
• * 1.23

  2. Num. 16.12.
• * 1.24

  1 Reg ••.9.
• * 1.25

  Ioh. 19.10.
• * 1.26

  Ioh. 19.11.
• * 1.27

  Verse 19.
• * 1.28

  Psal. 65.7.
• * 1.29

  Psal. 2.3. Luc. 1••.14.
• * 1.30

  Num. 11.12.
• * 1.31

  Mat. 8.9.
• * 1.32

  The second Part.

  Duxisti. Exod. 17.15. Esa. 9.6. Psal. 82, 1.
• * 1.33

  Ezech 34.5.6.
• * 1.34

  Exod. 5.12.
• * 1.35

  Sap. 1.12.
• * 1.36

  Ver. 13.
• * 1.37

  Exod. 14.
• * 1.38

  Esai 30.21.
• * 1.39

  Deut. 1.2. Exod. 13 18.
• * 1.40

  Es. 69.••••.
• * 1.41

  Gen 33.13.
• * 1.42

  1. Reg. 10.11.
• * 1.43

  Num. 12.3.
• * 1.44

  2. Sam. 3.39.
• * 1.45

  Psal. 72.6.
• * 1.46

  Psa. 23.2.
• * 1.47

  Psa. 73.24.
• * 1.48

  Eccles 1.2.
• * 1.49

  Psal. 78.54.
• * 1.50

  Psal. 27.17.
• * 1.51

  The third part Popalum tuum.
• * 1.52

  Populum. Deut. 32.6.
• * 1.53

  Exod. 32.22. Psal. 68.3••. Exod. 32.9.33 3.
• * 1.54

  Act. 19.32.
• * 1.55

  Act. 22.23.
• * 1.56

  Num. 16.41.
• * 1.57

  1. Sam. 8.19, 20.
• * 1.58

  Tuum.
• * 1.59

  Mat. 18.15.
• * 1.60

  Luc. 6.41.42.
• * 1.61

  Psal. 1••0.3.
• * 1.62

  Verse 15.
• * 1.63

  1. Pet. 1.9.
• * 1.64

  Esai. 42.2••.
• * 1.65

  Sicut oves.
• * 1.66

  Lo-ammi.
• * 1.67

  Psal. 32.9.
• * 1.68

  Iob. 11.12.
• * 1.69

  〈…〉〈…〉. 2••.2••.
• * 1.70

  〈…〉〈…〉.
• * 1.71

  〈◊〉〈◊〉. 9 36.
• * 1.72

  〈◊〉〈◊〉. 1••.7.
• * 1.73

  〈…〉〈…〉 Oves.

  Ducti sumu•• sicut Oves.
• * 1.74

  The fourth Part.

  Per manus MOSIS & AARONIS.
• * 1.75

  Psal. 74 12.
• * 1.76

  Psal. 105.26.
• * 1.77

  Per manum.
• * 1.78

  Psal. 103.7.
• * 1.79

  Luc. 15.27.
• * 1.80

  Exod. 4.6
• * 1.81

  1. Reg. 13.4.
• * 1.82

  Deut. 17.16.
• * 1.83

  Moses & Aaron.
• * 1.84

  Psal. 20.6
• * 1.85

  Psal. 78.72. Psal. 137.5.
• * 1.86

  1. Sam. 15.17.
• * 1.87

  2. Chron 19.6
• * 1.88

  2. Chron. 19.11 Ps••l. 1 22.4.5.
• * 1.89

  Rom. 15.17. 1. Cor. 6.3.
• * 1.90

  Esay 22.
• * 1.91

  Iudg. 17.6.
• * 1.92

  2. Chron. 15.3
• * 1.93

  Num. 27.17. Matt. 9.36.
• * 1.94

  Exod. 17.6.
• * 1.95

  Ioh. 6.48.51. 1 Cor. 10.4. Exod 17 8. Ephes. 6.1••.
• * 1.96

  Gen 4.26.
• * 1.97

  Luk. 10.42.
• * 1.98

  Psal. 76.1
• * 1.99

  1. Pet. 2.25.
• * 1.100

  Exod 4.14.
• * 1.101

  Deut. 33.11.
• * 1.102

  1. Sam. 22.18.
• * 1.103

  2. Tim. 3.8.
• * 1.104

  Iude 9.