Feare God and honour the King.

LEast a voyce cryeth out of the timber, and another answers it out of the wall, Hab. [...].11. and proclaime our sinne. But con­sider every King is either Gods golden Scepter, or his Iron rod, by which hee breakes in peeces many a vessell of clay. Let us as farre as Gods Word injoy noth, sub­mit our selves to both, and not strive to wring Gods rod out of his hand, least we acquire to our selves the more stripes. Therefore meddle not with those that are given to change.

This is the Negative part of the praecept, meddle not, which, Negative part.

1 First, Shewes that true feare is of a restraining nature and breeds a Systole or a drawing backe of the breath, Psalm. 119.131 as if afraid to put the hand or the tongue to evill. Say not as Saint Aug. warneth, quid miht & regi, what have I to doe with the King, Aug. Super. Jo. unlesse you will say also, Quid miht & possessioni, What have I to doe to possesse the goods I have.

2 Secondly, It sheweth the full extent of Obedience which proceeds from true feare, namely as it keepes us from medling with change so with those that are gi­ven to it.

3 3. Thirdly, It shewes us as the feare of God will make us cautious how we change our God, or our Religion, so a true feare of the King, will make us take heed how we change or desire to change our Governours. So that as this part hath relation to the feare of God, it warnes us we should not meddle with those that are irreligions; As it hath relation to the King, so it warneth not to meddle with [Page 13]those that are seditious. And therefore as it is most lau­dable for a State to root out superstition; So is it not lesse commendable to oppose Rebellion.

Wee are warned therefore here, not to meddle with change nor changers. Not to be given to it our selves, nor meddle with those that are given to it.

First, Not to meddle with it. Meddling is to make a meddle or mingling. So that in medling with change is understood a mingling of things to make them alter from their proper state and being, as in making of colours di­verse colours are mixed or medled together, and from thence comes a change, so man being a creature by nature affecting Novelty is apt to meddle with change though it bee from better to worse, and this is rooted in him ever since the first change he made in Paradise. From hence it is that every n [...]w forme appearing to us, We first meddle with it in our phantasie, and before judgement can de­termine we suffer it to mingle with our affections: From whence followeth a desire or a being given to change. But considering what ill successe Adam had in changing, it is good to be advised. Seldom any change is made but it costs much trouble, though it be for the better as sicke bodies to be made well. Yet to recover health is worth trouble, and against such change the wise man speakes not, but against the affectation of it as against people who are given to take physicke more for fashion than neces­sity or for wantonnesse than want, and so sometime stirre humours, to the bodies ruine.

To avoyd this humour of change we must looke back againe, feare God and the King, that will keepe downe the the humour.

Then looke on the danger of changing.

First, Of changing God. Goe to the Isles of Chittim. [Page 14] 1 See hath any Nation changed his God, or his Religion, and shall we ours for popery or any other which may corrupt the Protestant? Ier. 2.10, 11. God forbid.

Againe, for changing Kings consider if men affect to change for none, see the misery of such a state, Iudges 17.6. There was no King in Israel, Judg. 17.6. where Micah brings in Idoles. So Iudges 18.1. There was no King, and then Dan went a robbing. Judg. 18.1. So Iudges 19.1. There was no King, and then the Levites wife was ravished, Judg. 19.1. and afterwards they tooke the daughters of Shiloh by force.

Againe if men affect changing for others, as Samuel for Saul, it brought great trouble, God gave that King in his wrath, and yet as bad as hee was David durst not meddle to make a change though for his own advantage, for saith he to Abishai who can stretch forth his hand against Gods anointed and be guiltlesse? 1 Sam. 26.9. For had he suffered it, he had but taught away to destroy himselfe another time. 2 Sam. 3.1. Nay if Sauls House be changed for David (the farre bet­ter choice) yet much bloud it cost, Luke 19.14. and therefore meddle not with it without meere necessity enforce, but remem­ber those that said in the Gospell, Nolumus hunc regnare; and therefore as wee would not meddle with changing, so not with changers, or with those that are given to it.

Those that meddle some calls homines duplicantes, doub­ling men, Medlers. Kab. Sa [...]om. who fold one thing within another, speake one thing and meane another; men of a dark light saith others, who are twilight men, they doe things by halfe lights, that is, their actions are of a mixed colour, not per­fect white, not perfect blacke; their actions are like Lin­sey Woolsey, zeale and malice, knowledge and ignorance carnall policy and piety, so they make a medley or a con­fusion.

Therefore Ne commiscearis, ne confundaris, Numb. 16.26. be not mix­ed least you be confounded, as Moses said, Numbers 16.26. Seperate your selves from these men, least you bee consumed in their sinnes. For as the simple people that followed Absalom fell in the wood of Ephraim, 2 Sam. 18.8. so male-contented persons by being given to change, bring them­selves into an intricate wood, out of which they cannot extricate themselves. The people with whom wee are not to meddle are men who are apt to change, Changers. like the Moone, and in their mindes, and like the tide they love to carry all things in their owne current. The word in the Hebrew is Shonim, which some translate travellers, [...] or plodders, that plod o [...] and journey in sinne: that travaile or take much paines, as men in a journey, and walke on in the counsell of the ungodly, though mercy hath often passed by them, yet they iterate, and itinerate in mis­chiefe. Psalme 1.

Others read it for detractors. Meddle not with men that have slanderous tongues, such as Shemei and Nabal, who laid too hard charges upon David, so Corah upon Moses and Aaron, that they tooke too much upon them, Numb. 16.3. but that fault was their owne, for Moses and Aaron had their just calling to it, but so had not they. Envie had laced them so straight, that they could admit of no governe­ment but their owne.

Others reade it seditious. Meddle not with the sedi­tious such as was Absalom, 2 Sam. 15.3, 4. who bewitched the people with a faire tongue, saying there is none deputed to doe you justice, but if I were in place, all should be well or the like and thus with words of vanity, he beguiles the hearts of the simple, 2 Pet. 2.18, 19.

Others reade it changeable men, or men of various dispositions. It may be men that like a balance are apt to [Page 16]turne with a graine or like a Weather Cocke with the Winde, who love to Ring the Changes, because they are more delightfull for variety, but not so easie nor so orderly.

All these senses may be understood here for the word is of a large signification especially considering that all mens travayling in detraction and sedition, is but for a change, and shewes men of changeable dispositions. For first men revolve in their mindes some discontent, and then resolve every one in the secret of his owne private heart.

1 First, To detract, for after bigge swollen thoughts come vaine reports, like Fame who succeeded the Giants, which breeds as bad effects, as open Warre. For these reports bite deep, the word here comes of (Shen) a tooth, and David said that his Enemies teeth were speares and arrowes, Psal. 57.4. and their tongues a sharpe sword. Vnto such be­longs this caution. Galat 5.15. If you bite one another take heed least you be consumed one of another.

2 Secondly, They proceed to sedition, after Shemei comes Sheba alwayes. Sedition followeth detraction at the heeles, which is nothing else but a departing from the tracts of true reason, Law, Custome or Religion, with a violent motion toward some change affected, as wee see oftentimes in Israel, who poore soules complained often of their Governours, when they were not straitned in them, 2 Cor. 6.10. but (aswere the Corinthians) in their owne bowels like children who sometimes complaine their Cloathes are too strait when their bellies are too full, to them be­longs that lesson. Ephes. 4 14. Be no longer children tossed to and fro with every winde of doctrine.

Thus we see what changing is. I think we have no rea­son to meddle with it. And if we have any mind to avoyd it.

1 First, neither detract your selfe, nor give an eare to de­traction. For the one hath diabolum in o [...]e, the other in aure. One hath an evill spirit in his tongue, and the other in his eares, if hee heare it with delight. The one was Shemei his sinne, the other was Sauls.

2 Secondly, Animate no man to sedition as Sheba did who blew the Trumper saying, Wee have no part in David.

3 Thirdly, Nor be no man to further it as did Achitophel with his counsell.

4 Fourthly, Nor be no assister in it as Ioab was to Adoni­ah, and Abiathar the Priest by his prayers, when David was weake.

5 Fifthly, Nor harbour any whom you know so, to bee as did the Citie Abell.

6 Sixthly, Nor furnish them as Sichem did Abimelech a­gainst the house of Gideon.

Therefore as Daniel said to Nebuchidnezzar, Daniel. 4.27. Loving Coun­sell. so say I to all of what condition soever. Let this counsell bee to thee acceptable, that if it be possible, it may be a lengthe­ning of thy tranquillity. And well may this counsell be taken.

First, because it is loving counsell, it comes from a Fa­ther, and therefore we may conceive it good, for seldome or ever you found any father to give evill counsell to his Child, though he be bad himselfe. For nature rejoyceth in the prosperity of posterity. Dives in Hell would have his brethren forewarned of that place of torment, to which himselfe was damned: Though some Fathers have lesse charity than Dives or lesse wit at least, who care not to educate their children in true wisedome, not knowing that their Children being damned with them will bee a meanes to increase their owne infernall sorrowes, King [Page 18] Lewis the Eleventh of France is much to be wondred at therefore who brought up his sonne Charles at Ambois without litterature as Guicciardine reports, hee hardly knew the formes of Letters, but only le [...] him learne this sentence in Latine, Qui nescit dissimulare, nescit regnare.

This was Councell more like machtavill, then a King, to teach his sonne to bee a dissembler. A good Fathers councell speaks better things to children. They are called in Latine Patres a pate faciendo, from opening their hearts to Children, or a patrando for doing much for them, or a patiendo, from bearing much with them, such a Father is God above all. Such an one for counsell is Salomon, and every good Minister by the word of exhortation.

If comming then from a Father, receive it as children, for if from God a Father so good, and Salomon a King so wise, Arist. Consentaneum est ex melioribus ortos esse meliores, we should bee the better being advised by the best Parents: and as wee please our selves in supposing God to bee our Father in giving us this Counsell, so let him be pleased in us by shewing our selves his sons, and ready to take this counsell.

But if this prevaile not, yet consider it is wholesome counsell like preventing physick which may be as an An­tidote against destruction, Inducement. for hee saith as an inducement not to meddle with change, their destruction shall come suddenly.

Wherein we will consider,

1 First, The certainty of the judgment, it shall come.

2 Secondly, The manner of it destruction and ruine.

3 Thirdly, The quicknesse or unexpectednes of it, ( sud­denly, it comes sudden.

4 Fourthly, The inexplicablenesse of it, who knowes it.

First, Certainty. Of the certainty, it shall come.

Judgement hath feete of Wooll but hands of iron. Psalme 50. God saith Psalme 50. I winked and thou thoughtest I was like thy selfe, but I will set before thee in order the things that thou hast done, for sure our God will come and not keepe silence. He bends his bow and makes it ready. Psalme 7.12. Hee loves to wait that he may be gracious to us, and forbeare that hee may have mercy upon us, although mans sinnes are such as that the very Poet could say, ‘— Non sinunt Iovem ponere fulmina. Hor.’ So then if the sinner turne not, hee will whet his sword. He is yet but whetting, I would wee would take counsell and meet him by repentance, while he is a farre off, Luke 14.32. Greg. in Evang. and crave conditions of peace, Ne justitiam destrictiorem in ju­dicio exigit, quanto longiorem ante judicium patientiam provo­cavit, least judgement be the larger by how much it stay­eth the longer. Oh save God a labour, Aug. peccatum puniatur a te ne tu pro illo puniaris. Punish thy sinne least thou bee punished for it, Et peccatum tuum judicem te habeat, non pa­tronum, be not a Patron to thy sinne, but a judge, and then I hope, Nay I am sure this destruction will not come, or if it do, we shall laugh at destruction when it comes. Job. 5.22. For when the Net shall be spread upon all, yet some fish shall bee but transported out of these muddy waters, into the sweet streames of Paradise, and some birds to sing among the quire of Angels. For though it is certaine, come it will, yet as God is loath it should come, Hosea 11.8. Hosea 11.8. How shall I give thee up Oh Ephraim, how shall I deliver thee up Oh Israel, how shall I make thee like Admah, how shall I set thee like Zeboijm? my heart is turned within mee, my repentings are kindled together: Yet his resolves are certaine, being pressed under as a Cart is pressed with sheaves, so that we must put him to the Quaere what could, Jsaiah 5.4. I have done more than I have done to my Vineyard? and Oh my people what have [Page 20]I done to thee, Micah 5. or wherein have I wearied thee; testifie against me? So I know in that day he will distinguish betweene the precious and the vile though it bee to others a destru­ction and a ruine.

The manner of this judgement is such. M [...]nner. Destruction implyeth some violence: as if such as feare not God and the King should not die a naturall death, which indeed is never called destruction but a dissolution rather; for vio­lence doth destroy before the time, and destruction is a kind of pulling down, not repaire again or to build, but to lye waste like old Troy, which became, Corpus sine nomine, a body without a name, Nay not so much: for destruction extendeth to all manner of being, so that a man shall not say this was Iezabel, 2 Kings 9.37. except to their infamy; for destructi­on pulls downe house, body, name and fame.

And therefore most justly is this judgement called a ruine, Ruine. because such men, pereunt funditus, they perish as it were by the mothers curse, which rootes out the foun­dation. So that such men like old ruinated houses shall drop in peeces, Jsaiah 24.1. as faire houses wanting inhabitants doe, which for sin they must want, saith the Prophet, though it may be some think as Cicero saith, Piscinas suas fore sal­vas amissâ Republicâ, Cicero ad Attic. that though the Common-wealth be ruined, their houses shall stand. But let them not deceive themselves for the sword of destruction knoweth no dif­ference, as that Commander said in 88. betweene an English Papist, and an English Protestant when things are once in confusion.

But the worst of all is, this shall come suddenly. It shall rise suddenly, Suddenly. as the Hebrew word sheweth ( [...]) which signifieth a vapour as well as destruction shewing,

1 First, That it shall rise like a vapour suddenly ere one be a ware of it: So,

2 Secondly, As a vapour riseth from that upon which it falleth, and so doth destruction fall upon those that hath framed it, as yee comes of water, and to water it turneth: they fall into the pit they have digged, and the mischief falleth upon their owne pate, which they have imagined.

3 Thirdly, Againe a vapour is extracted by the heate of the Sun, so is their destruction by the wrath of God, and the anger of the King.

4 Fourthly, And as a vapour vanisheth suddenly, so shall they in their destruction, their I [...]age shall vanish out of the Citie, I looked for him saith David, Psalm 37.36. but his place could no where be found.

Well then being it comes upon a sudden like a Theife in the night, and so man knoweth not his time, Eccles. 9.12. but like a bird taken in the snare, and or a fish in the not so is man in the evill day when it falls suddenly upon them. For as men riding in a mist, when it is gone finde themselves sometimes where they would not: so those that walke in the Clouds of obscurity, 2 King. 6.26. as they thinke no man descries them, so neither doe they descry their owne danger till it discover it selfe suddenly.

Therefore what manner of men ought we to be in all godly conversation and honesty, since it comes suddenly, and therefore they cannot escape, for God will shoote at them, who obey not his precepts, Psalme 64.7. with a swift arrow sud­denly, that they shall be wounded.

1 But yet if this were all, we might hope of some end of it, but the wise man will put us in no hope of that, for hee saith it is inscrutable, who knoweth the ruine of them both. Where wee see, First, that neither can exempt himselfe from destruction. Neither he that feareth not God, nor he that feareth not the King, nor he that feareth neither God nor the King, they that are medlers against lawfull [Page 22]authority or he that medleth or mixeth with them, both are threatned here. Prov. 11.21. Though hand joyne in hand, yet not one shall goe unpunished. So secondly, we see the punishment is inscrutable, and as farre as I know eternall.

1 First, Inscrutable in his beginning not comming with a loe here! or a loe there! but as in the Church, men doe and shall arise from amongst our selves speaking perverse things, Acts 20 30. so even from among those that feare neither God nor King, may arise some, whose hearts God may so turne, as they may bee a meanes to bring ruine upon the rest.

2 Secondly, Inscrutable in the manner, for who know­eth what kinde it shall be. Baiazet little thought of the Iron Cage in which Tamberlaine carried him, who inten­ded so to carry Tamberlin. Nor Perillus thought not that he should have roared first in his brazen Bull.

3 Thirdly, Wee know not how long it may last, for it may reach so farre as I know even to hell, for who knows whe [...] it will end? 1 Sam. 10 26. Isaiah. 30 33. We know that Tophet is ordained of old, yea for evill Kings it is prepared, and I believe not leffe for evill subjects if they be such Tophets, such fooles to bee led aside, Deut. 1.1. or such Achitophels such kinsmen to fooles, as that they neither feare God, Romans 13. nor the King, for Saint Paul tells us that such receive to themselves damnation.

If we would avoyd the penalty, then avoyd the finne, otherwise it will fall upon us. Upon them that feares neither God nor King, which is meere Atheisme, and Li­bertisme mixed together, or God without the King which is to make a shew of godlinesse, and deny the power of it, 2 Tim. 3.5. to keepe a forme of piety in the first Table, and de­face it in the second. Or that feare the King without God, which is to love the praise of man, more than the praise of God. Or that feare God before the King, which is [Page 23]meere flattery, if not Idolatry, Prov. 28.21. and such men will trans­gresse for a piece of bread. Therefore let us avoyd all these, and feare GOD, not without the King. For if GOD said Amen to Davids Curse on the Mountaines of Gilboa as Saint Ambrose observes, Amb. in Lib. off. Aruerunt montes maledicto prophetico, after Sauls death upon them, they dried away, and the grasse did not thrive there, how much more will the imprecations of good men take ef­fect upon those who regard not these precept. It cost Absolom the hanging, and Achitophell an halter of his own purchasing Ioab his life, after hee had taken sanctuary. Abiathar his Priest-hood. The Citie of Abell a seige, and it might have proved a sacking, if there had not been one woman in it wiser than all the men. Sheba his head, and Sichem an utter ruine even to the sowing of salt upon it to season all posterity. Coreh and his company such a ruine, as who knoweth, how farre it went, even to the lowest pit so farre as we know.

Besides all this it is wise counsell. Wise Counsell For it is spoken to the wise, It is such as wise men useth to give and take. Of which wee may say as the Angell said in the Revela­tion. Here is wisedome. Let him that readeth it consider. Rivel. 13.18. It is not spoken to fooles, whom if we bray in a Morter, yet will not be the wiser.

But to those that either are wise and judicative, and this may make wiser, or those that are wise optative, in wish seekers for wisedome. Or those that thinke themselves wise, and are onely wise supposative, and are the great active braines, and stirring spirits, and by that meanes would be thought wise.

Let none of these refuse this honest counsell, this holy advice. Nor those that are the stickling malignant spi­rits, who thinke themselves wiser than King, Parliament, [Page 24]or the whole State b [...]side, let not them refuse it, but let them remember to be subject not only to the King, but to those that are sent of him: For in them, they are subject to him. If they be or would be wise. let them not strive to divide the body from he head, and make the State like the Serpent called Amph soena, who had an head at either end, Rom. 14.19. which by diversity of attraction bred distraction, and so broke the body a sunder in the middest. And let us all study in the feare of God, the thing which belongs to peace, that there be no breaking in nor leading out, nor no complaining in our streets. Psalme 144.14. I speake as to wise men, judge you what I sa [...] saith Paul. And here the only wise God, and the wisest King speaks though the weakest preacher. Cape tu quod suum for wisedome, quod tuum for duty, re­mitte quod meum, for infirmity sake, or in charity at least.

And let us all pray for the King, to God, and for all that are in authority, That God would give the King his judgements and his Righteousn sse to the Kings Son, that whensoever we looke how he reigneth wee may remem­ber also by whom hee reigneth. In whose strength, Let the King rejoyce O Lord, Psalme 21.2. Pro. 20.28. and make him exceeding glad of thy salvation. Mercy and truth, preserve the King, and let his Throne, be established by mercy, that by his m [...]ckenesse and vertue, and the wisd [...]me of his great Councell, the Par­liament meeting together thy people may bee comforted and thy inheritance blessed in this world, with the Truth of the Gospell in peace, and obtaine at l [...]st those heaven­ly places appointed for them i [...] Iesus Christ, to whom to­gether with the father and the Holy Spirit three persons and one only true God be given all honour and glory for ever. Amen.