MAximus Tyrius the Platonist speaking of Three Sorts of Government, [...]. Monarchy, Aristocracy, and Demo­cracy, (the Last whereof He calls by way of Reproach, [...], that is, a Rabble­regiment; the Basest of all others, being both Sordid in its Constitution, and the most Arbitrary and Tyrannical in its Ad­ministration: This Philosopher, I say,) though he was so Wise as to prefer an Aristocratical before a Popular Govern­ment; yet he was so Just too, as to pre­fer Regal Government before Both: Hap­py [...]. is that City, saith he, which hath a King for its Governour.

[Page 2]But the Best Constituted form in the World cannot be either Effectual to the Ends of Government, or Happy in the Management thereof, unless there be such a good posture of affairs, that as the Su­preme Authority is Seated in the Head of the Kingdom, so due and regular Obe­dience be paid by the Inferior Mem­bers. 'Tis Harmony (as the Philosopher [...]. Max. Tyr. ibid. [...]. l [...]. ibid. saith) and Order that preserveth Societies, when all men that are in a Subordinate State, do readily yield to Him who is the Supreme according to God's Law. This was the Wisdom even of a Pagan.

And agreeable hereunto is the Tenor of that Wisdom which is Revealed from Hea­ven. For one end of Religion is to be Serviceable even to the Political and Civil interests of Mankind; and because there can be no Temporal Felicity without Peace, nor Peace without Loyal and Dutiful Sub­jection; and because the Contempt of Ma­jesty is the Mother of Disobedience, and Disobedience is productive of Confusion, and where Confusion is there is every evil Work; therefore that Wisdom which is from [Page 3] above, and which is Pure and Peaceable, doth here in my Text call upon all such as would be truly Happy, in the first place to Fear God, the great Sovereign of the whole World; and in subordination to Him, to pay that Filial Reverence and Sub­jection unto the King, which is his Right and Due, as he is the immediate Deputy, Vicegerent, and Commissioner of God himself. For if men would be once per­swaded to this, every thing then would be in its proper Chanel, Peace would flourish upon Earth, and God would Bless us; those Calamities would be removed which are the Natural consequences of wicked Asso­ciations and Conspiracies, the Malice of Devils would be Edgless, the Designs of Evil Men would be Baffled, Quietness would be our Portion, the Kingdom would Prosper, and we should be where we would be, in as Happy a condition as we can be in this World. 'Tis for these great Purposes, that the Spirit of God gives us this Excellent advice, That we fear the Lord and the King, and meddle not with them that are given to Change.

[Page 4]That I may enter Fairly, and proceed Methodically upon the consideration of this place of Scripture, there is a Twofold Precept to be observed in the whole com­pass of it.

1. An Affirmative Command, in the former part of the Verse, that we express that Humble and Universal Fear which is due to God's Majesty, and that becoming Reverence which is due to the King's Ma­jesty for God's sake; My Son, fear thou the Lord and the King. Now as touching this matter, as I shall not wave it altogether, so neither shall I employ my Meditations upon it at Large; not that I think it either unbecoming my Place, or unsuitable to this Solemnity, or unseasonable for the Times, or a Subject that is in any wise Im­proper or Ʋnnecessary, especially since True Loyalty has been so lately reproached for a Crime, and esteemed a kind of Treason against the People to be Dutiful to the King; and to Dishonour the Prince has been thought a branch of that Liberty, Right and Privilege which belongeth unto the Subject; and all this by some who [Page 5] have profest themselves most Loyal and most Dutiful; like some of old, who threw Stones at their God Hermes when they pre­tended to Worship him. Upon These accounts indeed it might not be amiss for me to shew you, what the Laws of God require in this case, and how Religion and Alle­giance, the Fear of the Lord and of the King, go hand in hand. But because this would take up all the time I have to spare, and a great deal more, for that Reason (and for that Reason only) I shall Postpone this consideration, and take notice of it to­wards the Close of this Discourse, and proceed to treat immediately and chiefly of.

2. The other part of the Text, the Ne­gative Precept, in the Latter words; that we have nothing to do with Them, who when things are well, under pretence of Mending would fain Marr all, and alter every thing, whether it be Religion, or Laws, or Government, or whatsoever ly­eth in their way, as an Hinderance to their base Designs; Meddle not with them that are given to Change.

[Page 6]About the genuine Meaning of Solomon in this place, there is some difference be­tween Expositors, though most of them do render it much according as 'tis ren­dred in our Translation. And I humbly conceive, that the best way of finding out the Full meaning of that Wise King in this place is, to observe well the state of those times wherein David and He successively reigned over Israel. And if we carry our Eye upon some Occurrences in those times, upon which King Solomon in all likelihood doth Reflect here, it will appear, that though One Interpretation may be Prefe­rable to another, yet All Interpretations may be so Consistent, as to deserve a share in our Meditations.

1. First then, some Learned Criticks render it Thus, Ne commiscearis cum Iteran­tibus See the Large Criticks. iniquitates suas; Meddle not with them that act their Iniquities over again, them that are Disobedient and Disloyal afresh; them that Repeat their Old Sins a­gainst the King and his Regalities; them that are for a Change, but not of their own Principles and Courses; them that [Page 7] would fain change the state of Affairs, but will no more change their own Minds, than the Leopard changeth his Spots, or the Ethiopian his Skin, as the expression is, Jer. 13. 23.

Now if This Interpretation carries it, we may conceive some Intimation to be given us here, that there was a sort of evil men in Solomon's days, who had born his good Father and Him an inveterate Grudge, which for fear of the Sword in the King's hand, they Smothered and kept Secret for a while; but when opportunity began to Smile, and the Waters were like to be Troubled, and the Peace of the Kingdom was in some Danger, then they shewed the World, that the King's Kindness and Mercy had not Reclaimed nor wrought any Re­pentance in them, but they were the very Same men still, and as ready as ever to strike at the Government, and were only Emboldned by Indulgence, and acted so, as if Clemency, which is reputed a Vertue in every Prince, had been a kind of Hurtful Vice in the King of Israel.

I cannot be Positive, that this was the [Page 8] Direct meaning of Solomon in my▪ Text; and yet out of respect to the Judgment of those who have given us their Sense to this purpose, I am loth to Lose this Interpre­tation, or slightly to pass it by. For if we go back as far as the days of Solo­mon, we may see that by what he had found by his own woful Experience, He had great Reason to Caution all the World for the future, to have nothing to do with those Intractable and Ʋngrateful men, who Repent not of their Disloyalty to God and the King, but persist and go on in their Wickedness, fond of the Same Principles, Longing for the Same Opportunities, Han­kering after the Same Successes, and tread­ing in the Same Steps, which they trod in Before.

If we look into the Second Book of Samuel, and the First Book of the Kings, wherein the End of David's Reign and All Solomon's is contained, we shall find, that the whole House of Saul (a very few ex­cepted) did bear an Inveterate Hatred a­gainst the House of David for the sake of the Crown. For Saul had been a Protector [Page 9] of Israel, but a very Wicked one; and his Family and Friends were deeply galled at the Heart, when they considered how the Scepter was departed out of their hands, and they were Cashier'd the Court, and had no share in the Government. This was such a Trouble and Vexation to Saul's Adhe­rents, that though David had spared their Lives, and given them the quiet Possession of their Lands, and by many Acts of Grace had endeavoured to make Himself and his Government Easie to them all; yet the most Princely favours could not Oblige nor Cure them of their Venom; but when Absalom's Disturbance hapned, they disco­vered the Old Sore that had been Wrank­ling so long, and Laboured to be Reveng'd for the loss of the Throne, and to Recover it if it were possible. What was that act of Shimei's but an Expression of the most in­curable Malice? in 2 Sam. 16. For when the King was now flying out of the Land, and was in his greatest Distress, to add Affliction to Misery, Shimei Cursed him, and cast Stones at him, as a Bloudy man, as an Arbitrary, Ty­rannical and Cruel Prince. And do but ob­serve [Page 10] the after-carriage of this Wretch; up­on the King's Restauration he throws him­self at the King's feet, and obtains his Par­don, 2 Sam. 19. And who would not have thought that Shimei was a Convert? But yet, when Solomon was setled in the Throne, this same Shimei makes light of the King's Commands; and as he Hated the Father, so he Disobeyed the Son, insomuch that the King found there was no way left him but to put him to death, 1 Kin. 2. This was one of those Many (whom I cannot stay to in­stance in) that did. Iterare iniquitates suas—like Ʋngrateful persons act over their Wic­kedness again, and shewed the King what he was to look for at their hands, when Strength and Opportunity should suit to their Minds, and favour their Intentions.

Observe, I pray, that I give you only an Historical Account of things out of the Scriptures; it being my business to shew what Reason some Expositors have to un­derstand my Text of Such, as in spight of all Clemency and Favour are ever and anon expressing Fresh acts of Disloyalty, and be­tray the Dear Love they have of their Old [Page 11] Sins: And withall, that You may see that if Solomon did not mean Such here in my Text, yet he had Reason enough to mean them, and to give Warning, as to all Wise Kings to Beware of Such, so to all good People and Sons of Wisdom to beware of Medling with Such, as will not be held Sure by any the Strongest cords of Love, nor pre­vailed with by any the Greatest acts of Kind­ness, to change the base Temper and Dispo­sition of their Hearts (though That be the thing which needeth the greatest Change of all) but are so perfectly set upon Unduti­fulness and Disloyalty to the Crown, that though they Dissemble their Purposes for a Time, yet when a fairer Opportunity shall offer it self, will Iterare iniquitates suas—Sin over Former Sins, and do as Before, violate Promises, break Oaths, revile Dig­nities, pull at the Establisht Government, and change Loyalty for Faction, a good Conscience for Filthy Lucre, Order for Confusion, and an Happy Peace for Un­certainties, and for Issues which they themselves cannot Foresee, nor are able to tell what times of Confusion will bring forth: My Son, fear thou the Lord and the [Page 12] King, and take an especial care that thou meddle not with Such.

2. But then, Secondly, other Expositors do not Restrain the sense of the Text so, as to understand it only of This sort of men whose Old Scores are still upon the File, but interpret it in General and Indifferent­ly of All that are given to Change, though some of them for a considerable time may have kept touch with the Government. Meddle not, cum mutantibus, with them that Change their good Principles. Cum di­versum à praeceptis Dei & Regis facientibus, with them that act otherwise than God's and the King's Commands do require. Cum aliter agentibus, with them that Warp from their Obedience, and take a different course from what they did, when the fear of God, or of the King, or of Both, kept them in Order. Cum variis, with them that are Un­steddy and Inconsistent with themselves, that observe the Pulse of the Times, that shift and move according as the Weather shifts its point, like things that turn with the Wind. Cum declinantibus & deficienti­bus, with them that Start aside out of the [Page 13] Right path, that Shrink from their Duty, that shake off the Yoke of due Subjection, that make a Party to Trouble Israel, that Raise or Encourage Disturbances, and make a Defection from their Lawful King or his Government. Thus several Divines have taken several ways of expressing their thoughts upon this place of Solomon, but the Sense of them all is in a manner to the same effect, viz. that men should be Quiet and Dutiful, and Contented with their Lot when things are well and in their right Cha­nel, and not abet the practices of those who cannot be easie till the Mire be stirred, and the Wheel be turned upside down.

To stop the mouth of Malice, I hope you note still, that I am endeavouring only to find out King Solomon's meaning; and that being cleared, it may not be amiss for us to enquire a little into those Reasons which Solomon grounded this his Excellent Advice upon.

Now every man that hath Eyes may see, that the Changes here spoken of are always attended with a Retinue of the most Mis­chievous Concomitants and Effects, as War, Bloudshed, Confusion, Rapine, the Subver­sion [Page 14] of Laws, the Ruin of Families, the De­struction of the whole Kingdom, and with such an Army of intolerable Miseries, that perhaps a Fickle people can hardly groan under any Plague that is Greater and Hea­vier to them than their own Desires, or be Cursed with a greater Curse than their own Option.

And when all is done, a well-setled Na­tion never maketh an Exchange but for the Worse; like Weak people that are Cullied into a Willingness to change their Old and Try'd Friends, for others whom they get nothing by but this, that they Learn at length by their own Costly Experience to Repent of a Foolish and Ʋnfortunate bargain.

But besides the consideration of these E­vils which are the Effects of Innovation, King Solomon, 'tis likely, did now bethink himself of those Causes which he found have given birth to an Innovating Humour in His time; and so from his own Observa­tions he might charge us to be very care­ful how we Trust, or Meddle with those that are given to Change.

'Tis Rare that any Change of Governors or Government is attempted, but under [Page 15] some cleanly Disguise, and popular Pretense, or other. When Monarchy was destroyed by the Greeks and Romans, the Peoples Li­berties was the Pretense. And when the same thing was acted here among Ʋs, Liberty and Property, and Religion too was the Cloak: And indeed as Change of Govern­ment was never yet introduced in Any Na­tion, but some Specious Artifice was a Pre­face to the Introduction. Popular States have been erected by the Popular Tricks of men, who have in all Ages Abused the Undiscer­ning and Unthinking Vulgar, and have em­ployed the Weakness, Passions, and Hands of the Populace as Instruments to Concur with the Pretensions of the Ringleaders, who had nothing all the time, but Love of Em­pire, or some such Wickedness at the bot­tom. There is no new thing under the Sun, saith Solomon, Eccles. 1. 9. For even This was an Old Artifice in the days of his Father, as any man may see, that will but consider the History of those Times: And thus it was,

Three very considerable Disturbances there were which afforded Trouble unto King David, and which were like to have [Page 16] caused great Alterations in the Kingdom. The First was raised by Absalom, 2 Sam. 15. The Second by Sheba, 2 Sam. 20. And the Third (which hapned in David's Old Age) was begun by another graceless Son of His, Adonijah by Name, 1 Kings 1. Now, what­ever these men Pretended as a Cloak for their Rebellion, it was nothing but an Evil Design that was under the Mantle; and the Reasons on which they acted were Unjusti­fiable and Base, as well in the Heads of the Parties, as in others who were Complices in the Association; which Consideration ser­veth much to clear up the Sense of Solomon in my Text, and (by Arguments drawn from the Experience he had of his Father's days) to render this his Advice Just and Rational, that we meddle not with them that are given to Change.

For, First, the Reason of Absalom's Con­spiracy was Ambition. Indeed other Sins were the Concomitants of his Treason; as 1 His Ingratitude (which is always one of the Re­bels Sins.) 2. His Aspersing of his Father's Go­vernment, as if men had not Justice done them; O that I were made Judg in Israel, &c. said he, 2 Sam. 15.

[Page 17]3. His Hipocrisie For to accomplish his wic­ked ends he pretends Religion, and deceives People with an Appearance of singular San­ctity. When he designed to set up his Stan­dard and to blow the Trumpet in Hebron, he desired leave to go thither under colour of paying a Vow, to make good a Sacred Pro­mise, an Holy Covenant that he had made unto God. Rebellion was the Design, and the Free exercise of his Religion, a little Li­berty of Conscience was the Mask; and no sooner had the King granted his Humble Petition, but an Insurrection was up, and the noise of Trumpets was in his Ears. Here was a whole Complication of divers abominable Crimes; but Ambition was the Mother-sin that brought forth the rest. 'Twas This that made him Ungrateful; and his Defaming of the Government and seeming Zeal were the common Arts which Mutineers and Traitors ordinarily have used, only to serve the In­terest of Proud, Factious, and Ungovernable Spirits.

2. And what was it, but the like Ambitious Emulation in Adonijah, that made Him also to endeavour a change, the King his Fathe [Page 18] being yet alive? Dominion and Govern­ment was the thing, which he had such a Licorish desire after; and rather than miss of that he was resolved to hurle the whole King­dom into confusion, and venture Gods ever­lasting displeasure.

3. But Sheba's reasons were of somewhat a different Nature, when he indeavoured a change and gave that formidable Alarm, Every man to his Tents, O Israel, 2 Sam. 20. upon the Kings Restauration, the men of Israel said, we have Ten parts in David; and be­cause they thought themselves slighted, present­ly Sheba and his Associates Rebell, using this up­braiding language, these expressions of Discon­tent, We have no part in David, neither have we in­heritance in the Son of Jesse. Though these men had been unfaithful to David, and had set up an Ʋsurper to rule over them, though the men of Judah had the greatest honour and hand in bringing their Banish't King home, and the men of Israel had made his Restauration matter of some Debate (whe­ther it was for fear of smarting for their Dis­loyalty, or that they would Tye the King to Conditions, or the like;) and though they com­plyed [Page 19] upon some Constraint, and upon a kind of moral necessity: Yet nevertheless they expect­ed to fare well, by their perfidiousness, and nothing would satisfie them unless they Ap­propriated the King to themselves and the Kings must be their own at last. And because they could not be the only men at Court, to go away with all the Honours and Rewards, to be at Davids Right hand, to Influence and Rule him at their pleasure; therefore they are Malecontents presently, and study to be Re­venged for their disappointments, though Thousands of poor Souls suffer in the Quar­rel, and though the whole Kingdom be turn­ed into a Field of Blood.

Still I do but do the part of an Historian, to relate matter of Fact, and to shew you what those Real (but Base) Motives and Induce­ments were, upon which King Solomon re­membred that these Factious men Acted in the Reign of his Father. They would have thrown every thing off the Hooks, pretend­ing this or that to deceive the unskilful Vulgar, but designing only to satisfie an Ambitious and wicked Appetite, or to be Even with the Go­vernment for Crossing their unreasonable [Page 20] Humors; so that Solomon had great Reason to warn the World, to mistrust such Facti­ous pretenders, and not to meddle with them that are given to change.

Let us now go on a little further, from the grand Conspirators to their Confederates, such as entred into a Covenant and Association with them. And were not the Reasons upon which These acted too, such as Good men ought not, and Wise men need not be swayed by? Look a little into the History of those times again, and you may observe that these Confederates were notorious, either for a Foolish Creduli­ty, or for Guilt of Conscience, or for Love of Innovation, or for deep Malice, or for a strange kind of Levity and Inconstancy of mind.

1. Some of them were Foolishly Credulous. For the Text tells us expresly, that there went with Absalom two hundred men out of Jerusalem, and that they went in their Simplicity, and knew not any thing. 2. Sam. 15. 11. They did not dream or Imagine any other, but that he went to Hebron to perform his Vows only, and that 'twas nothing but Religion and point of Conscience that led him thither, not mistrust­ing that his designs were so Black, as to put [Page 21] himself into Arms against God's anointed and his own Father. This I say was a Foolish Credulity, because his Popular Carriage and Insinuations against the Government were e­nough to make discerning men very Suspiti­ous, that he had an Aspiring and Disaffected mind; and so, that there might be some Fur­ther end of his journey, than what was pre­tended: Tho we may yield, that the making of Piety a Cloak for wickedness was not such a Common and Prosperous trade in those days, as it hath been in these latter times, since the Art and Trade hath been so improved.

2. Now these had Guilt upon their Consci­ences, which made them Pertinacious. For ha­ving been once obnoxious, they thought there was no way to Retreat, no Remedy but to venture all their Fortunes in the Cause they had undertaken; like ill men, that having once adventur'd to draw the Sword against their Lawful Prince, are led on further by the Devil to think it Necessary, First to throw the Scabbard away, and then (if they can) to embrue the Weapon in their Princes Blood.

3. And then, as to the Generality of Abso­loms Confederates, they were men that Lo­ved [Page 22] and Delighted in Faction, in run as it were in the Blood of the men of Israel, especially in the Vulgar and baser sort, which common­ly are desirous to break a State into pieces, not that they can find any considerable fault in it, but because Plunder and Pillage, and Se­questration is sweet, and (as they think) the most Probable and Speedy course to make, or to mend their Fortunes.

4. But the Reason of Ahitophels Confedera­cy was of somewhat a Higher Nature; for it seems to have been perfect Malice and spight against the Kings Person. For though he had been one of Davids Counsellors (and a Shrewd man too, especially at Mischief) yet having joyned in the Confederacy, he of­fered to go himself after David, desirous to kill none but David (who was the most sa­cred person of all;) The people that are with him shall Flee, and I will smite the King only, said Ahitophel, 2 Sam. 17. 2. Nay so maliciously was he bent upon it, that when it was not yielded, that he should go into the Field to kill the King, he went to his own House and hanged himself: a sin which (if I mistake not) there are but two that we read of in Scripture, [Page 23] who were permitted by the Just Judg­ment of God to commit, and they were both of them Traytors; this Ahitophel that betray­ed his King, and Judas that betray'd the Son of God.

5. Besides these already mentioned, some in Salomons times were given to change out of a strange kind of Levity and Inconstancy of mind, and therefore some Expositors render the place thus, meddle not, cum inconstantibus, with men that are Fickle and Ʋnsteddy in their Loyalty. Would we not think it Strange, should men who have shewed their Fi­delity all along; men who have Acted, Fought, Suffer'd, and ventur'd their very Lives for the sake of Majesty; should such, I say, start aside, and suffer themselves to be wheadled into Faction at last? Truly we might won­der at it the Less, when we consider that it was the case of several men in the Reign of David, and especially Two very Eminent per­sons, Abiathar the Priest, and Joab that brave Commander; the Former had been Davids se­cret and sure Friend, and the Latter had not turned after Absolom: Both of them had been Faithful hitherto; but when Adonijah usur­ped [Page 24] the Kingdom, both of them were con­cerned in that Plot the Priest turned an Apo­state, and the General a Renegado; upon what Provocations, I do not know, nor can I ga­ther any Reason thereof, unless it be that I now have mentioned, a strange Inconstancy of Spirit in men, who in Davids old Age thought it their best cunning, to take up the Persian custom, and worship the Rising Sun.

By this time I hope you clearly see the Sense of Salomon; and what just Grounds that wise Prince had to Caution us not to Meddle with those that are given to change; it be­ing possible, that as it was in His time, so it might be in after-ages, and evil men might be troublesome to Government, pre­tending, perhaps, fairly to cheat the Po­pulace, when in truth 'tis either Ambition that is at the bottom of their actions, or Discon­tent, or a sense of Guilt, or Malice, or an unaccountable kind of Fickleness, or such other provocations, which render them­selves Criminal, and the Concurrence of their Complices, Rash and Ʋnadvised.

[Page 25]If it be expected now, that by way of Ap­plication I should reflect upon some in these times, who are presumed to be much of the Temper and Spirit of those in Solomons days, truly I shall not answer any such expecta­tions: it is besides my purpose, therefore I shall so far observe my Text my self, as not to meddle with such Men, no not in this Sense.

My business is, Beloved, to Minister some hints unto you, that in this giddy and stag­gering Age you may not be abused and impo­sed on; but may learn to distinguish between the Saint that pretends Religion, and the In­cendiary that aims at Government, and would fain turn the State of things with the Heels uppermost, and bring us to that which the old Romans observed in the Feasts of Saturn, when the Master waited at Table on the Ser­vant. Macrob. Saturn. lib. 1.

Nothing can be more uncertain, than what the end of things will be, when once a change is begun, this onely we are sure of, that in such a case we should be very misera­ble; it being impossible to Force a Kingdom into a New Model, but by Forcing it into pieces [Page 26] first; which cannot be done, but by bring­ing upon it such Throws, Pangs, and intole­rable Convulsions, as will indanger the very Being of the Body Politick. Of this we saw enough in the late Bloudy and Unnatural War; and to speak freely unto you, My dear Country-Men, perhaps no Men in the Kingdom have greater reason to remember the Calamities of those times, than we; we whose Pleasant and Fruitful Countrey was so long exposed to Harassings and Outrage; we whose Loyal Parents suffered to that degree, that many of them had little to leave us at the last, but the Sense and the Smart of their Sufferings; we, who at the very minutes of our Birth were in danger of being hurried out of the world, as naked as we came into it; we, whose Infancy was spent in the midst of Arms, and were trained up, as it were, at the point of the Spear, and at the mouth of the Gun; we, whose Friends feared not to roll in Bloud for the King and the Church sake, that had the Honour to be Martyrs for Loyal­ty, and made us happy in this respect, that even we were Confessors from the Cradle.

And shall we now, who ought to Inherit [Page 27] the Zeal and Fidelity of those brave Spirits, entail misery upon a Third Generation, by being led away our selves out of the old paths of Righteousness and Peace, by the Popular wiles of some, who would quit scores with Majesty for one Act of Oblivion, by standing in need of another? For Gods Love let us beware, that we be not trick't out of our Duty and Allegiance, but seriously consider, whither those Acts which some Beautifeus would have us think to be expres­sions of Zeal for Religion, be not rather the Methods of those in Solomons time, who were given to change meerly out of Ambi­tion, or Discontent, or Malice and Revenge, and the like.

In the Reign of King Henry the 8th, the Dr. Bur­nets Hist. of Ref. part 1. pag. 229. Papists in the North raised a most Formida­ble Rebellion, which the Rebels (who were fourty thousand strong) had the Impudence to call A Pilgrimage of Grace. ‘And (saith my Author) all that joined to them took an Oath, that they entred into this Pilgri­mage of Grace for the Love of God, for the Preservation of the Kings Person and Issue, for the Purifying of the Nobility, and for [Page 28] the driving away all base born and ill Coun­sellors.’ Here was High Treason under a spe­cious Title; and an Insurrection, which of all others then did most threaten the King, the Government, and the ruin of Religion, was stiled, forsooth, A Pilgrimage of Grace,

It is not long ago (not so long ago that we should forget it) that another Rebellion was raised by pretending Protestants; and that had a specious character also; for it was the Old Pilgrimage of Grace in a New Edition; onely the Title was changed, and 'twas under the pretense of an Holy League, a Blessed Co­venant, which some then had the confidence to compare to The Covenant of Grace.

And how do we know, but an Association of Grace may come next? But, if after all those palpable cheats which have been put upon the world, we suffer our selves to be abused again, especially we who have had the happiness to be born in the Loyal County of Wilts; if we too be Sheepishly led away, tru­ly the world may well say, that we were born and bred vervecum in patria, among silly Creatures that are apt to go astray; and we shall make our Country famous for another [Page 29] Wonder I [...], an innumerable company of Block.

To [...] the Honour of your Coun­try, and to prevent the ruin of a whole King­dom, let me beseech you to carry my Text in your Hearts, and meddle not with them that are given to change. And in order hereunto give me leave to recommend these three things unto your Practice.

1. First, that direction which you find in the Front of this Verse, the Fear of the Lord. Without the true fear of God on the Sub­jects part, the Kings Throne must needs stand in a slippery place, and an Ʋnstable Conditi­on, and all Respects and Duty to him must be Precarious and Arbitrary. He cannot be Secure of any but Their Loyalty, who dread and Reverence him for Conscience sake, and for the Lords sake: nor is any Confidence to be placed, but in Men who act upon the Right Principles of Religion and Honesty. Some may regard Majesty for the Loaves at his Ta­ble, who yet when they have eaten to the Full, may be ready to strike him on the Face. And some may Complement him onely for want of Power and Ability to hurt him. 'Tis [Page 30] Religion and the Fear of God onely, that can ensure our Affections and Fidelity to him, that can keep Men Right and Steddy, especi­ally in ticklish and distracted times: That's a sure Band, that will hold, when all other tyes will prove as weak as Sampsons Withs were, when the Philistines were upon him. For true Religion teacheth us, that we shall be damned if we resist; that we must obey Magistrates, and be subject not onely for wrath, but for Conscience sake; that we must study to be quiet, and to do our own business; that we must give Honour to whom Honour is due, and that we must not do evil that good may come, but commit our selves to God in well-doing. These are the standing commands of God, and the sincere keeping of them is a necessary Branch of that Fear which is due unto him, and there could not be such a thing as Treason in the world, were these commands observed; because they carry such an Awe over the Spirits of all go­vernable Men, as will keep them from being Receptive of those Dangerous and Licentious Principles, which we find in the Jesuites, and Leviathans, and Republicans Gospel.

2. Next to the Fear of God, the Fear of the [Page 31] King is Coercive of Obedience: my Son, fear thou the Lord, and the King. By which is meant, not a Servile fear, such a Base and Low­spirited Passion, as is in a Slothful and Un­faithful Slave, who stands in fear of his Lord not for Conscience, but for Punishment Sake, and is not so much afraid to do Evil, as he is to Suffer and Smart for it. But such a Fear is meant here, as a Tender and Dutiful Childe hath of his Father, whose Displeasure he values more than his Blowe; such a Fear as is ming­led with Affection and Love and Hearty good Will; which the Father of our Country hath a greater right unto, then our Natural Parents. Now, did this Fear reign, as it ought to do, in mens Hearts, State- Protenses would be as Rare, as they are now Mischievous. For Here those Monsters begin, to Lower Majesty, to render the King Vile, Contemptible and Mean, and to spoil him of his Prerogative, to get at his Head by degrees and inches; That being the onely Popular way of destroying the Man, to Strip and divest the King first.

3. Meddle not with men that are given to change; that is, Avoid their Company, have no Fellowship with them, come not neer [Page 32] their Cabals, enter not into their secrets. The reason why some shrink from their Leialty is, (as one hath rightly observed) cum defectoribus consortium, because they Herd and Mingle themselves with those who are Disaffected to their Prince▪ And he instanceth in those who joyned in Absaloms Conspiracy: they had no ori­ginal design against David, no black intentions at the first, but were wheadled and wiredrawn into a down-right Rebellion by Assoeiating with designing Men. For the Conversation of a Rebel is like the Plague, it carries Infection along with it, and exposeth a Man to open danger of being Poisoned with the same Principles, and of being brought into the same Condemnation. For by this means the Devil, draws him into Engagements, and gets the Hank over him▪ so that he, who at first was Ʋn­wary onely, at last becomes▪ wretchedly Wicked: upon which account Solomon [...] Well-meaning Man this safe advice, [...] not to Combine, not to Converse over familiarly with them that are given to Change.

I have no more to add but my earnest Prayers unto the God of [...] and [...], that he would endue all our hearts with that [...] Wisdom from above which is Pure and Peaceable; that he would bless us with the long continuance of the best of Governments, and the best of [...] that he would open our eyes to see the things [...] be long unto our peace, before they be hid from [...] this world may be so ordered by his governance, that we may all lead quiet and peaceable▪ lives in all godliness and honesty, through Jesus Christ our only [...] and Redeemer, to whom with the Fa­ther, and, [...] Spirit be all Honour, Glory and Praise.