A SERMON PREACHED AT St. Mary Le Bow, Novemb. 27. 1682. Being the Day of the Wiltshire-Feast.  
By EDWARD PELLING, Rector of St. Martin's Ludgate, and Chaplain to his Grace the Duke of Somerset.  We have no King, because we feared not the Lord, Hos. 10. 3. For the Transgression of a Land, many are the Princes thereof, Prov. 28. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conspiracies, Combinations, and Associations, do not at all consist with Monarchy. Dio. Cited by Bishop Usher, Of the Power of the Prince, pag. 67. 
LONDON: Printed for John Crump; at the Three Bibles in St. Paul's Churchyard; And William Abington, at the Three Silkworms in Ludgate-street. 1683.   

To my Worthy FRIENDS and COUNTRYMEN, 

Mr. John Davies,  
Mr. Cornelius Dyer,  
Mr. William Cleeve,  
Mr. John Hunt,  
Mr. William Davies,  
Mr. Edward Odell,  
Mr. Thomas Jones,  
Mr. Stephen Palmer,  
Mr. Anthony White,  
Mr. Tho. Fitz-Rudell.    
Stewards of the late Wiltshire-Feast.  
Gentlemen,  
WHEN you Requested of me to Preach before you at your Solemn Meeting, I thought myself Obliged to Answer your desires, by that Natural Affection I bear to my Native Country, and by those Respects I own to all my Country men, and particularly to yourselves.  
And having received Payment of that Debt which was due on my part, you will acknowledge, I presume, that you have contracted a Debt to me, by prevailing with me to Expose the Sermon to the view of a Censorious World; for a strong Obligation lieth upon you to Defend that, which now you have made your Own.  
The Design and Scope of this following Discourse is, to encourage Men to be Hearty and Firmly Loyal: A Lesson, which though some are pleased to Despise, others to be Incensed at, and many now a days care not to hear of, yet is so absolutely Necessary to be taught, that the Kingdom cannot prosper, nor the Government stand, nor Christianity itself be duly practised without it.  
If this Discourse serveth to Contribute any thing hereunto, I have obtained my Ends, and am only to desire your kind Acceptance thereof from  
Your Faithful Friend and Servant, in Christ Jesus, Edw. Pelling. Decemb. 2d. 1682.   
PROV. 24. 21. — Meddle not with them that are given to Change. 
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 Governor.  
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 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 persuaded to this, every thing than would be in its proper Channel, 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.  
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 Unnecessary, 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 have professed 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 show 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 chief 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 lieth in their way, as an Hindrance to their base Designs; Meddle not with them that are given to Change.  
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 rendered 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 Critics render it Thus, Ne commiscearis cum Iterantibus 
See the Large Critics.  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 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, than they shown 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 Emboldened by Indulgence, and acted so, as if Clemency, which is reputed a Virtue in every Prince, had been a kind of Hurtful Vice in the King of Israel.  
I cannot be Positive, that this was the Direct meaning of Solomon in my▪ Text; and yet out of respect to the Judgement of those who have given us their Sense to this purpose, I am loath 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 woeful Experience, He had great Reason to Caution all the World for the future, to have nothing to do with those Intractable and Ungrateful 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 of Israel, but a very Wicked one; and his Family and Friends were deeply galled at the Heart, when they considered how the Sceptre was departed out of their hands, and they were Cashiered 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 happened, they discovered the Old Sore that had been Wrankling so long, and Laboured to be Revenged 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 Bloody man, as an Arbitrary, Tyrannical and Cruel Prince. And do but observe 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 settled 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 Ungrateful persons act over their Wickedness again, and shown 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 show what Reason some Expositors have to understand my Text of Such, as in spite of all Clemency and Favour are ever and anon expressing Fresh acts of Disloyalty, and betray the Dear Love they have of their Old Sins: And withal, 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 Meddling 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 itself, will Iterare iniquitates suas— Sin over Former Sins, and do as Before, violate Promises, break Oaths, revile Dignities, pull at the Established 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 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 Unsteady and Inconsistent with themselves, that observe the Pulse of the Times, that shift and move according as the Wether shifts its point, like things that turn with the Wind. Cum declinantibus & deficientibus, with them that Start aside out of the 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 Channel, and not abet the practices of those who cannot be easy 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 inquire 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, Bloodshed, Confusion, Rapine, the Subversion 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 Tried 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 Unfortunate 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 some cleanly Disguise, and popular Pretence, or other. When Monarchy was destroyed by the Greeks and Romans, the People's Liberties was the Pretence. And when the same thing was acted here among Us, 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 caused great Alterations in the Kingdom. The First was raised by Absalon, 2 Sam. 15. The Second by Sheba, 2 Sam. 20. And the Third (which happened 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 Judge in Israel, etc. said he, 2 Sam. 15.  
3. His Hypocrisy 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 Father being yet alive? Dominion and Government was the thing, which he had such a Liquorish desire after; and rather than miss of that he was resolved to hurl the whole Kingdom into confusion, and venture Gods everlasting displeasure.  
3. But Sheba's reasons were of somewhat a different Nature, when he endeavoured a change and gave that formidable Alarm, Every man to his Tents, O Israel, 2 Sam. 20. upon the King's Restauration, the men of Israel said, we have Ten parts in David; and because they thought themselves slighted, presently Sheba and his Associates Rebel, 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 Usurper to rule over them, though the men of Judah had the greatest honour and hand in bringing their Banished 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 Tie the King to Conditions, or the like;) and though they complied upon some Constraint, and upon a kind of moral necessity: Yet nevertheless they expected to far well, by their perfidiousness, and nothing would satisfy 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 David's Right hand, to Influence and Rule him at their pleasure; therefore they are Malcontents 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 show you what those Real (but Base) Motives and Inducements were, upon which King Solomon remembered 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 satisfy an Ambitious and wicked Appetite, or to be Even with the Government for Crossing their unreasonable Humours; 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 entered 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 Gild 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 expressly, that there went with Absalon 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 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 Suspicious, 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 Gild 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 adventured 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 imbrue the Weapon in their Princes Blood.  
3. And then, as to the Generality of Absoloms' Confederates, they were men that Loved and Delighted in Faction, in run as it were in the Blood of the men of Israel, especially in the Vulgar and base 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 spite against the King's Person. For though he had been one of David's Counsellors (and a Shrewd man too, especially at Mischief) yet having joined 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 bend 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, who were permitted by the Just Judgement of God to commit, and they were both of them Traitors; this Ahitophel that betrayed his King, and Judas that betrayed the Son of God.  
5. Besides these already mentioned, some in salomon's 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 Vnsteddy in their Loyalty. Would we not think it Strange, should men who have showed their Fidelity all along; men who have Acted, Fought, Suffered, and ventured 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 David's secret and sure Friend, and the Latter had not turned after Absolom: Both of them had been Faithful hitherto; but when Adonijah usurped 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 David's 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 Solomon; 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 Gild, or Malice, or an unaccountable kind of Fickleness, or such other provocations, which render themselves Criminal, and the Concurrence of their Complices, Rash and unadvised.  
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 Solomon's days, truly I shall not answer any such expectations: it is besides my purpose, therefore I shall so far observe my Text myself, 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 only 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 first; which cannot be done, but by bringing upon it such Throws, Pangs, and intolerable Convulsions, as will endanger the very Being of the Body Politic. Of this we saw enough in the late Bloody and Unnatural War; and to speak freely unto you, My dear Countrymen, perhaps no Men in the Kingdom have greater reason to remember the Calamities of those times, than we; we whose Pleasant and Fruitful Country was so long exposed to Harassing 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 Blood 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 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 God's Love let us beware, that we be not tricked 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 Solomon's time, who were given to change merely out of Ambition, or Discontent, or Malice and Revenge, and the like.  
In the Reign of King Henry the 8th, the 
Dr. Burnet's Hist. of Ref. part 1. pag. 229.  Papists in the North raised a most Formidable Rebellion, which the Rebels (who were forty 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 entered into this Pilgrimage of Grace for the Love of God, for the Preservation of the King's Person and Issue, for the Purifying of the Nobility, and for 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 styled, 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; only the Title was changed, and 'twas under the pretence of an Holy League, a Blessed Covenant, which some than 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 ourselves 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 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 King's Throne must needs stand in a slippery place, and an Unstable 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 Compliment him only for want of Power and Ability to hurt him. 'Tis Religion and the Fear of God only, that can ensure our Affections and Fidelity to him, that can keep Men Right and Steady, especially in ticklish and distracted times: That's a sure Band, that will hold, when all other ties 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 only 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 ourselves 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 Jesuits, and Leviathans, and Republicans Gospel.  
2. Next to the Fear of God, the Fear of the 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 Low-spirited 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 Child hath of his Father, whose Displeasure he values more than his Blow; 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, than our Natural Parents. Now, did this Fear reign, as it ought to do, in men's 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 only 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 near 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 joined in Absaloms' Conspiracy: they had no original design against David, no black intentions at the first, but were wheadled and wiredrawn into a downright 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 Unwary only, 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.  
FINIS.