A SERMON Preached at the ASSIZES AT HERTFORD, March the 9th. 1682/3. By john Standish, D. D. and Chaplain in Ordinary to His MAJESTY. Remove not the ancient Landmarks which thy Fathers have set, Prov. 22.28. LONDON, Printed by Tho. Milbourn, for Robert Clavel at the Sign of the Peacock, at the West End of St. Paul's. To the Right Worshipful James Willymott, Esq. High Sheriff, and one of His Majesty's Deputy-Lieutenants, and Justices of the Peace for the County of Hertford; AND To all the rest of His Majesties truly Loyal Deputy-Lieutenants, and Justices of the Peace for the said County. SIRS, DIvers others Reasons (besides the Consciousness of my Insufficiency for these things) made me at first, unwilling to appear in Print; one of which I shall acquaint you of, to show that my desire to be excused, was Real, and not without some ground. Ye know, The Child dreads the Fire. I never published but one Sermon before, and that too by His MAJESTY'S express Command, and yet, I was not only Challenged publicly, and Animadverted upon for it, but (to make the Scene more pleasant in exposing me) the same Ingenuous unknown Hand, tied me to the Cart-tayle of a Nonconformist, as if I had been one of the Changelings in my Text, a false Brother; Or, in the new Style, a Trimmer. Indeed I did not think fit to accept his Challenge, but (know all men by these presents) that was for the Author's sake, and Theirs that set him on work, more than my own. And I have taken occasion to mention this now, partly, to let them see I can forgive a wrong, without the formality of receiving Satisfaction; but chief to convince You, that a man may be in some danger of censure under your Protection, when he is not safe, or out of Gun-shot, though armed with the KING'S Authority. After all, you see, I have performed more than I would promise, and denied my self to gratify You. For your repeated Importunity hath prevailed upon my second thoughts to believe, That the making this Sermon public, may possibly contribute one Mite to his MAJESTY'S and the CHURCH'S service in this nice Juncture: And then, let the Critics show their Teeth, and Conscious Men betray their Gild by being angry with me, it shall not break my sleep, so long as I have gained my Point, that is, done nothing but what was my Duty to do, as became, Your Obedient Servant, JOHN STANDISH. London, April the 30th. 1683. Proverbs, Chap. 24. Ver. 21. — Meddle not with them that are given to Change. SEmper Eadem is Truth's Royal Motto, She is ever the same, constant and immutable, like that Rock of Ages from whence she was hewn, even the God of Truth, St. James 1. 1●. in whom is no variableness or shadow of turning; but Falsehood, Error and Vice smell of the Pit, the bottomless Pit out of which they were digged. They are constant in nothing but inconstancy: they have more change of shapes than Proteus himself, more colours than the Chameleon, more faces than ever Briareus was fancied to have hands; alike in nothing but their common Deformity. The Devil ye know, is the Father of Lies, who sometimes puts on the form of a Serpent, sometimes plays the Roaring Lion, and sometimes acts an Angel of Light, 2 Cor. 11.14. (as may best suit with his present design) and not wonder if his Children be all like the Father. 'Tis only then for Atheists, Heretics, and Hypocrites, those unnatural Fools, to divide Sacred Unity, affect Novelties, and prove moral Changelings; but Wisdoms Sons who have espoused the true Religion, must be faithful and true to their holy Consort, must never abate of their old affection, never undervalue their Choice so much as to long for varieties, (or in the language of my Text) not meddle with them that are given to Change. A piece of seasonable Advise for a brainsick Age, a sovereign Amulet to preserve us from the contagious humour of a giddy unconstant World. In pursuance whereof, I shall endeavour, 1. To explain the Wise man's Terms; and then 2. Apply his Pious Counsel. And 1. What He means by them that are given to Change, or Changers, as the Original may be copied as well in little. That will soon appear, if we consider, First, The Emphasis and significancy of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shonim, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shanah, to change, altar, iterate, fluctuate, vary, and never continue in one stay: from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shanah, a year, from its vicissitude, various seasons, frequent changes of weather, and circular Revolutions. Some Affinity too it seems to have with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shanan, which signifies to whet and forbish up instruments of Cruelty, weapons of War, and (in spite of the old Prophecy) to change ploughshares into Swords, Micah. 4.3. and turn their pruning-books into Spears. By all which put together, we understand, that the Royal Penman, here points at those Plagues of mankind, who live, as it were in a Circle, ever opposite to the Centre of Rest, and Peace: those Seditious, Turbulent, and Atheistical Spirits who study nothing but Innovations: who would fain upon every occasion (as the toy takes them) Change their God, Religion, Princes, Government, Fundamental Laws, laudable Rites, ancient Customs, and the whole State of a Kingdom. The very Thing He put in a Caveat against before, by way of Allegory, saying, Prov. 22.28. Remove not the ancient Landmarks which thy Fathers have set. 2. By considering the Antithesis, or opposition between this and the former part of the Verse, we shall be more fully informed what these Changers are. [My Son, fear thou the Lord and the King, and meddle not with them that are given to Change.] The Antithesis must needs infer, That these Changers are either, 1. Such as would seem to Fear the Lord, but not the King; pretending a mighty Zeal for the Divine Name and Worship, (in their own, and that commonly some newfound singular Way) but all this while reviling his Vicegerent; for, Presumptuous are they, 2 St. Pet. 2.10. and selfwilled, and not afraid to speak evil of Dominions, Principalities, and Powers. Like those Russian Eremites, Fletcher's Hist. of Russia. and Pasquil Prophets (we read of) they think themselves inspired, and sent on purpose into the World, to blazon their Superiors faults, quarrel their Conduct, and find some flaw in their wisest Counsels. They would have Us believe, that the Kingdom of Christ is indeed a Fifth Monarchy to be built upon the Ruins of all Secular Powers, and that the Church cannot be edified, nor Religion advanced till they pluck them down, or get above them. Or else Secondly, It must infer, That these Changers are such as Fear the King perhaps, but not the Lord; Men of no Conscience, Rev. 17.14. or Religion at all, but Policy. The High and Mighty KING of KINGS, and LORD of LORDS is not in all their thoughts; they have no Fear of God before their Eyes, but content themselves with a formal Service to their Earthly Prince; either out of a guilty Fear, because He beareth not the Sword in vain; or else out of flattery and design, to manage their Game of worldly Interest to the best, and advance themselves in Wealth and Honour. Or, Thirdly and Lastly, The Antithesis must infer (and so indeed it doth) that these Changers are such as truly Fear neither God nor the King; for that the One doth ever suppose, and imply the Other. He cannot be a Loyal Subject to the Crown of Heaven, who proves a Traitor or Rebel upon Earth. 1 St. John 4.20 If any Man love not his Brother whom he hath seen, how can he love God whom he hath not seen? It is impossible in St. John's Logic: And so I argue a Fortiori: He that knows not to reverence the Image of God in his Sovereign, (let him make what plausible shows of Piety he will, he) is no real Servant of God; he cannot hearty Love that invisible Being of Power and Majesty, Justice and Mercy, which Kings (of all other Men) do most lively represent. Again, Men cannot fear the King (as they ought) and not God, because the very Reason of that Duty they own Him, is, That He is the Minister and Lieutenant of the Living God, 1 St. Pet. 2.14. ordained by. Him for the Punishment of evil doers, and Praise of them that do well; and Authorized under the broad Seal of Heaven, to see the Divine Will observed in all things here on Earth. Thus we see, Who and What these Changers are: And shall now 2. Inquire into the Force of the Caution, whereby we are warned not to Meddle with such as these. That Solomon should hereby intent a check for Princes, or hinder the due execution of Justice and process of Laws against Rebellion, were a gloss fit for none but Rebels to make, who are wont to wrest all Scriptures to their own Perdition. The Grand-Inquest may present, the Magistrate may punish, the Law may and aught to take hold of and meddle with these Changers in that sense, 2 St. Pet. 3.16. as we shall show in due time. Meanwhile his plain undoubted meaning is (in short) this; when any of your fellow-subjects study or practise Sedition, or go about to remove the ancient Landmark in Church or State, bid them not God-speed, herd not with them, avoid their company at your Peril, do not abett or assist them, be not of their Accursed Councils, have no hand in their unhallowed Covenants, no finger in their sacrilegious Associations (though their pretences be never so popular, as the vindication of their Religion, the defence of their Christian or Civil Liberty) O my Soul come not thou into their secret Cabals, Gen. 49.6. meddle not, have nothing to do with these men, from such withdraw thyself. According to which genuine sense of the words, I now proceed. 2. To my main Design, to urge and apply his pious Counsel, with respect to both its Objects signified in the Text, and that 1. in general, and at large: And then 2. With reference to this special occasion. First, then, (to invert the order of the Text for methods sake) meddle not with them that are given to change their KING, the Civil Government, and fundamental Laws and Constitutions of a Kingdom. We don't deny, says a late Learned Prelate of our Church (whose Sense I choose to speak in this weighty Point) We don't deny, Bishp. Saunderson de obligat. Consc. but they who are endued with sufficient Power, may Change a form of Government, sometime for the better, as that of a Commonwealth into a Monarchy, or any other kind, into an Hereditary Monarchy, held to be the best, by all sober Men, as most resembling that whereby God himself Governs the World: But then, saith he, no Power on Earth is sufficient to Change an Hereditary Monarchy into any other form, both because it were for the worse, and an apparent Injury to all the Heirs and lawful Successors besides; for whatever Plea may be made, or quirks used for cutting off Entails amongst Subjects, yet no Laws of Men can justly disinherit Princes, or Exclude Heirs to a Crown, because they hold immediately from GOD, Rom. 13.1. As for particular established Laws, it is a received Maxim in Politics, that they are not to be altered without very great and evident Necessity, whereof the Philosopher gives these brief, Aristot, Polit. lib. 2. cap. 8. but acute Reasons. Because First, Frequent and unnecessary Changes weaken the Hands of Sovereignty: Both Laws and Lawgivers would be thereby chargeable with Levity, and so lose much of that respect and reverence the Subject owes them. Secondly, The People will be craving, and petulant in ask a Change of Laws, where they find a Lawgiver too facile and free in complying with their Humour, and carving away his own Prerogative. Give them an Inch, they'll roundly take an Ell: If they can get the Royal Assent to pluck one Cornerstone out of the Fabric, to repeal one main Foundation-Act, or Statute, then Have at All. 3. It is much better to wink at small faults in old approved Laws, nay, to tolerate inconveniences of greater moment sometimes, than to turn all topsie turvie for their Reformation; the Remedy in such cases being often worse and more dangerous than the Disease. All this while there is no question but particular Laws may and aught to be changed, by those that sit at the Helm, when the necessity of the public Good requires it, their ancient Reasons being now quite ceased, and the times and men's manners requiring different, perhaps contrary Constitutions, whereof we meet with daily Instances. But to come up closer to the mind of my Text: Subjects may not attempt a Change of Laws, without the consent of their Lawful Prince, which they are to ask with all due Reverence and Submission, not by popular Murmurs, and Clamours, not by Tumultuous Petitions (which at the best are but humble Affronts to Majesty) much less by resisting, Rom. 13.2. and taking up Arms against Him. It was well provided by the Locrians of old against all daring Innovators, That whosoever propounded any new Law in Parliament, should present himself at the same time with a Rope about his Neck, that in case his Law was found destrustive of the public good, or tending to dissolve or undermine the Government, he might be rewarded out of hand for his Invention. We had no such Law to curb or restrain them, else those bold Reformers of ours had not dared to confront the Majesty, and abuse the Mercy of the most pious Prince that ever swayed this Imperial Sceptre: K. Charles. I. To subvert and unhinge both the Magistracy and Ministry, the two Poles and Pillars of the Kingdom: To start New Governments, Cancel old Laws, and fall foul upon Magna Charta itself, by straining the Liberty of the Subject so high, as to leave their good King, neither Prerogative, Power, Property, no nor Life. The accursed Spawn of which Lawless Miscreants, we are here cautioned against in the Text; for they are Invaders of their Superiors Rights, disturbers of the public Peace, and sworn Enemies to Government, Rom. 13.2. the Ordinance of God. And therefore, (to shut up this first Stage) From all their Seditious Principles Privy Conspiracies and open Rebellions against the Lords Anointed, Good Lord deliver Him and Us! Secondly, Meddle not with them that are given to Change their God, their Religion and Faith; I mean, that good old Way, those beaten Paths visible all along to the Apostolical Age. What Rebels are in State, Heretics and Schismatics are in the Church. By Heretics, I mean such as stiffly and obstinately maintain, and propagate Errors about the Christian Faith, sound and generally held by the Catholic Church. By Schismatics, such as scornfully separate from the received ancient Discipline, and set up some new Model of their own. 1. Then, Meddle not with them that are given to change the primitive Faith. We must have a special care of bartering away our precious Faith, 2 St. Pet. 1.1. as St. Peter calls it, either for the Traditions of men, or Doctrines of Devils. Rom. 16.17. I beseech you Brethren, says St. Paul, mark them which cause Divisions and Offences contrary to the Doctrine which ye have learned, and avoid them. And, knowing that fair means will not always do, He hath elsewhere left a solemn Execration upon Record, to affright us from Heretical Teachers, saying, Though We, or an Angel from Heaven, preach any other Gospel, Sal. 1.8. then that we have already Preached, let him be Accursed. His words are full of Emphasis; it is not, though I, but— though We— that is, though Peter and James, and John, and I, and all the Apostles should combine together to forge a new Gospel; nay, though an Angel from Heaven should be in the Plot, let him also be Anathema! And lest we should think He speaks unadvisedly, as led by humane Passion, more than by any Divine Warrant; He repeats it over again in the very next verse, As we said before, so say I now again, ver. 9 if any man Preach any other Gospel unto you, then that ye have received, let him be Accursed. Whereupon, Vinc. Lerinadu. Haeres. says good Vincentius in a holy Zeal, if any man presume to teach Novelties in the Faith, contrary to the ancient sound Doctrine, let that elect and chosen Vessel, that profound Doctor of the Gentiles, that Trumpet of the Apostles (who whilst he preached on Earth, was caught up into the third Heaven,) cry out in his writings still against him,— Let him be twice Accursed! Let him be rejected, and Excommunicated, lest the Infection of one Sheep, and much more the Defection of one Shepherd, endanger the whole Flock of Christ. 1 Tim. 6.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same Apostle chargeth his Son Timothy, O Timothy, keep that which is committed to thy Trust, avoiding profane and vain Novelties, as St. chrysostom and the vulgar read it; which I can't let pass without Vincentius his excellent Paraphrase thereon; Keep the Depositum, that which is recommended to thy Charge and Trust, Id. Ibid. not that which is of thine own Invention: that which thou hast received, not what thou hast devised: a matter not of Wit but Doctrine, not of private Usurpation, but of public Tradition; thou receivedst Gold, free from all mixtures of Brass or Lead, Fraud, or Feculency; and therefore be sure to pay Gold. And again, O Timothy, O Preacher, O Priest! Show thyself if thou wilt, and canst, a cunning Bezaliel, in the spiritual Tabernacle: fall to work with the Precious Jewels of Divine Doctrine: fit them faithfully, adorn them wisely, add splendour, grace and beauty to them: Let that be understood more clearly by thy Exposition, which was before believed more obscurely: But be sure it be the same, of the Old stamp, and no adulterate Doctrine. His meaning is, that such things only must be taught and held for matters of Faith, both by Priest and People, as have been always owned by the Catholic Church from the express Word of God; for understanding the true sense whereof, (in case of Disputes,) we are to follow Antiquity, Universality and Consent, as he adds afterwards. Now that our Church of England is hated by both her Extremes, 2 Tim. 1.13. for holding fast this old Form of sound words in their primitive Purity (that very Faith whereof our Saviour is the Author, our Sovereign the Defender) and not admitting their Novel Opinions into her Creed, will appear by and by. For it seems not unreasonable to satisfy one Enquiry first, Quest.— Why God will suffer so many Heresies and Impostures in the world from time to time, to prejudice and countermine his most holy Truth? I answer in the words of Moses, Deut, 13.1. Answ. 2. If there ariseth a Prophet or Dreamer of Dreams, and giveth thee a sign, and the sign come to pass, and then he entice thee to go after other Gods, thou shalt not hearken to that Dreamers words, for the Lord your God proveth you, whether ye love the Lord with all your heart, and with all your Soul. A very clear Account of the whole matter. God suffers false Prophets to make true Predictions sometimes, and then to entice his people to the Worship of Idols, merely and on purpose to try their Constancy; whether they will by any means or artifices be tempted from his service, and change their God. Now Heresy under the Gospel, bears Analogy to Idolatry under the Law; both imply a setting forth of strange Gods. Act. 17.18. And therefore St. Paul gives much the same reason hereof with that of Moses, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— there must be also Heresies among you, 1 Cor. 11.19. that they which are approved may be made manifest. There Must be Good and Evil, Life and Death, true and false Religions set before men, else there would be no Choice, no Virtue, but all Necessity, there being no such thing as Victory without Enemies no credit in vindicating truth, were there no Error in the World. Therefore it is that God permits men, oftimes, of subtle heads, rational learning, eloquent speech, pleasing converse, and exemplary lives, t● set up for Heretics in their several ages, as a Touchstone to prove his own Servants Faithfulness, to show whether they love or flatter Him; whether they hold their Religion by chance or choice; whether a well-contrived Fable, learned Cheat, or specious Imposture can persuade them out of their Christian Name, that they which are approved may be made manifest: For he only is a true and Catholic Christian, who prefers nothing before the Catholic Faith: Vinc. Ler. Ib. Not any private man's Love, nor his Wit, nor his Eloquence, nor his Philosophy, nor his Authority, no, nor that Dagon of his Infallibility; but despising all these, is fixed, and in that Faith, he finds the Church Universal hath ever held, and resolves to hold and live, and die in That, and only That. Meddle not then, but avoid all those that have actually changed the Doctrine of Faith; and not to mention others now, I shall only instance in, and caution us all against, Two formidable Parties, which are the great Temptations of this our age, to allure and seduce men, from their received and most holy Faith. First, Meddle not with the Church of ROME, who though she cry herself up for the Eldest Sister among the Churches, and plead Antiquity for all her Errors; yet they that have perused the most ancient Greek and Latin Fathers, and other Writers; nay they that can but read their English-Bible, may easily see how unconstant, what an Apostate she hath been of latter times. Once indeed (we grant) her Faith was famous and spoken of throughout the World, as St. Paul witnesseth; Rom. 1.18. but since she is degenerated, she hath removed the old Landmark: she hath espoused corrupt Principles and Practices, and sought out many, many New Inventions. Eccles. 7.29. Let Her make out that new found Name of a Roman-Catholick, to be better sense (as she useth it) than a Particular Universal, and tell us, by what Logic she arrogates to herself that Indefectibility, promised only to the Church Catholic; Let Her once fairly demonstrate that Christ's Kingdom was indeed of this World, St. Joh. 18.36. and St. Peter by Him constituted his sole undoubted Viceroy, nay, let Her convict St. Peter Himself of Heretical Modesty at least, because he proclaimeth (not Himself but) the KING SUPREME; for otherwise, 1 St. Pet. 2.13. instead of the true ROCK, she doth most manifestly build upon the Sand. Let Her produce any manner of evidence for the POPE's Universal Monarchy in the first five hundred years; ELEUTHERIUS, who flourished in the second Century, acknowledgeth LUCIUS the first Christian KING of England (and in all the World) to be Gods immediate VICAR in his own Dominions; Speeds Chron. and GREGORY the Great, who lived in 570, says expressly, if any man call himself Universal Pastor, or Head of the whole Church, he is the forerunner of ANTICHRIST; and why are not they as Infallible as their Successors? Let Her show any ground for Idol Worship in the Holy Scriptures, or the primitive Writers; Tertullian, Lactantius, and several others, do plainly condemn it, even in their own Notion. Let Her acquit herself of the many senseless absurdities and contradictions of TRANSUBSTANTIATION; and tell us by what warrant of Antiquity, she denies the Cup in the Eucharist to the Laity, St. Mat. 26.27. contrary to a palpable command— Drink ye All of it— [There had been more pretence of reason for denying them the Bread, Leu. 17.11. or Body, because the Life is in the Blood; besides, that it is no where in the Gospel said— Eat ye All of That—] She professedly edifies the People in Ignorance, 1 Corinth. 14. by Praying and Prophesying in an unknown Tongue; she makes no other use or account of CONFESSION, than what professed Drunkards do of Vomiting; She abuses and cheats the World for filthy Lucre's sake, with that gainful Dream of Purgatory, and those more dangerous delusions of Indulgences; in a word, she absolves natural Subjects from all Oaths and ties of Obedience, deposes KINGS, and disposes of their Crowns (to mention no more) and then we will confess it is not She, but We that are given to Change the Faith,— but not till then. 2. Meddle not with the Enthusiast, on the other hand, whatever his Surname be, though it be Legion, for they are Many. They will teach you strange and desperate Doctrines; such as, Absolute Reprobation without any prospect of man's Fall; of a Light within them, whereby they read the will of God more certainly, then by the Lamp of this Word; of Gods being the Author of men's sins, as that lying Greek said of Old— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That God's Grace is irresistible to some, and equally Impossible to others; that men may be saved by the strength of their own natural Powers, without the special Grace of God merited by Christ; that Christ himself had no Being at all, before he was born of the Virgin Mary; or at the best, that He was only the Firstborn of God's Creatures; with many more such frightsub Blasghemies. And as the sum of all the rest, they will insinuate that Jesuitical and Traitorous Position, of taking up Arms by the KING'S Authority against his Person; holding it lawful to arraign and condemn Majesty itself at the Bar of his own Subjects in a Mock-Court of Justice; such a horrid Doctrine, as I believe, Jews themselves would never have owned or practised, had they been convinced that JESUS was their lawful KING. Meddle not with them, for they have forsaken the right way; 2 St. Pet. 2.15. yea, Woe unto them (says St. Peter) for they have gone in the way of Cain, and followed the error of Balaam. New Lights indeed they are; but all wand'ring Stars, St. Judas v. 13. of an irregular motion, and running out of one Heresy into another, being constant to nothing, but the incorrigible temper of mad Prophets, and Rengious Murderers. Thirdly and Lastly, (For yet thou lackest one thing, and if thou wilt be perfect) Meddle not with Schissmaticks, St. Mat. 19.21. that are given to change, the received ancient Discipline, for some new fangled Model of their own; and rashly departed from the Communion of the Established Church. Were not our Church-Government legible all along in Ecclesiastical story to the Apostles times; And did we not find the Original of their several Projects, in the Annals of the very last Age, there might be somewhat pleaded in their excuse. Let one Instance serve for all; that the Cross in Baptism, that great Scandal, and stumbling Block (as they would make it) is no new thing, St. Austin, or St. Cyprian can tell them at large; and the old, the excellent Rule of the Primitive Church about such Rites, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Nic. Let the ancient Customs prevail. There is indeed no Prescription against Truth, (as Tertullian observes) neither Space of Time, nor Patronage of Learned men, nor Privilege of Countries, and our Saviour calls himself the Truth, not the Custom; but yet however in things harmless, and decent, and tending to edification, Custom and Antiquity are like the grey hairs of old Men, Prov. 20.29. (so far from contempt or reproach that they are) their Beauty, Crown and Glory. And it is a very hard case, that men should be so superstitiously afraid of Popish abuses on the one hand, as to incur a more dangerous mistake on the other, Rom. 1.16. Rev. 7.2. etc. 16.2. and profess they are wholly ashamed of the Cross of CHRIST; and that they will rather suffer the mark of the Beast, than the Seal of the living God to be set upon their Foreheads. Constantine's Name will be for ever Great, for making the Cross his Standard; in virtue whereof He did not only conquer the World by his Arms, but made Idolatry stoop to the Christian Faith in all Nations. And afterwards, Euseb. in Vita. by suppressing Factious Assemblies, and demolishing their mock Temples by his Imperial Edict, he reduced a World of Sectaries to the Unity of the Church. By this one main reason of their Separation, you may judge of the rest, and observe upon what slight and trivial grounds they set up Altar against Altar; they tear the seamless Coat of Christ in pieces, and make nothing to renounce a whole Article of their Creed, viz. The Communion of Saints; and consequently, that we ought to prefer, and reverd the Churches wholesome Laws, before any lawless Sacrifice of Fools. Eccles. 5.1. To sum them up together then, (for they are seldom found of 〈◊〉) 1 Meadle not with any of those ungodly men, that are given to Change Laws or Governmend in State; Doctrine or Discipline in the Church. The next verse to the Text gives us such a poignant reason, why we must not Meddle with such as these, that I shall supersede all other arguments to drive the Nail home, with a short Paraphrase only upon That. The words are these; For their Calamity shall rise suddenly, ver. 22. and who knoweth the ruin of them Both— sudden Calamity, and certain Ruin? the most terrible, and most effectual Topics in all argumentation: Who knoweth the Ruin of them Both? That is, both Church and State- Rebels: Or, we may construe it actively (as the LXXII. do) both GOD and the KING will make them Examples, and pay them their wages in an untimely end of Life, and a never ending Death. All sins indeed of the common size (against God or man) are not presently punished here, to assure us of an after reckoning, Arrian. Epict. a Judgement to come. For, as the admirable old Soick observes truly, the generality of men are apt to murmur, and Charge God, as well as his Vicegerent, foolishly; to reckon their deadness of Trade, Dearths, and Plagues, Fires and Wars, and other public Evils, as saults of Government; as want of Providence in the one, and Prudence in the other; GOD knows all this (saith he) nor is CAESAR altogether ignorant thereof, but both consider, that if they should cut off all Offenders at a blow, they would want Subjects to Reign over. But then some Crimes, such as Murder, Treason and Rebellion, are of such a Crimson dye, daring nature and Goliah-like bulk, that they do (as it were) send a Challenge to speedy Vengeance; for they are destructive of Humane Society, and strike at the Root and Foundation of all Peace, and Policy; and therefore, lest wickedness should grow outrageous, and masterless, their Calamity shall rise suddenly; that is, they seldom go unpunished even in this World. Time would sail me to recount the numerous Instances in profane story to this purpose; and I shall content myself with two remarkable ones out of the Sacred Volumes. The first is that of Abs●lom, and his Twenty-thousand Conspirators against his Father DAVID, 2 Sam. 18. who fell all in one day by the edge of the Sword. Himself was caught and hanged most strangely in the thick Boughs of an aged Oak, where Joah found and slow him. Nor was the band of Joab only in all this, doubtless it was the LORDS doing, Psal. 118.23. and may be so much the more marvellous in our eyes; who have since known the same Tree become a sacred shelter to guard the LORDS Anointed, (our dread Sovereign) from those Bloodhounds that hunted for his Life, that once proved a Gallows or Gibbet to that usurping, unnatural Traitor. The other, is of Ecclesiastic Rebels, that of Corah, Dathan and Abiram, who offered strange Fire, of their own heads, resisting and invading the standing Priesthood of Aaron, and labouring to destroy the Old, and introduce a New Government into the Church: And what was the end of these Men? Numb. 16.29. Why even as Moses had foretold, saying, If these men die the common death of all men, than the LORD hath not sent me. ver. 30.32. For so it came to pass, that the LORD made a new thing, He made the Earth open her mouth, and swallow them up; both they and theirs went down quick into Hell. I add no more from Scripture, because he must be a great Stranger in our Jerusalem, St. Luk. 24.18. who knoweth not what certain Ruin at last overtook those sometime prosperous Rebels, who put these three Kingdoms all in a Flame, to make the more solemn Sacrifice to their own Lusts; who first swept the Church with the Besom of Destruction, Isa. 14.23. and then— (I even tremble to relate what they did not fear to Act!) murdered their KING, took possession of his Throne, St. Mat. 21.38. and seized on His Inheritance— for though they exalted themselves as the Eagle, and made their nest among the Stars, (the Peers and Princes) yet thence did I bring them down, Obad. v. 4. saith the LORD. Maugre all their Rotas and Republican Projects, all their Arts and Arms to perpetuate the Usurpation, GOD at length brought the Wheel of Consusion over Them, and wonderfully settled Us upon the old and lasting Foundation; as if He meant to fulfil that Prophecy in our times also, where he saith,— I will overturn, overturn, Ezek. 21.27. overturn, till He shall come whose RIGHT it is. Once more; I would not judge of Persons or Things merely by the Event, because that is oft a fallible Rule: But I knew the Man, and upon unquestionable evidence, know his story to be true; who being in quality of a Major under the late Grand Usurper, and then about to march for Worcester, was heard to boast and make great brags (as he was fixing his Pistols) that he was going to hunt and pull down a Buck of the first Head: (meaning our Gracious Sovereign, whom God long preserve?) This Man was ever after troubled and persuaded in his mind, (as he had often complained to his own Wife and Children) that albeit he had escaped many and great dangers in several pitched Battles, and other adventures in the Wars, yet he must at length come to some untimely end. And so it deed it happened about nine years since; for having ordered some of his Servants with Firelocks, to take several Posts in the same Hedge, and charged them to fire, if they spied any Quarry: One of the Servants (whom he had ever found trusty, and now proved too fatally true to his commands) mistaking his Master for a Buck in the dusk of the night, and firing at all adventures, shot Him in the right Temple, whereat he bowed and fell, and not long after, Judg. 5.27. fell down dead.— Now whether it was right-aiming Vengeance that found him out in the dark, to pay him in his own Coin, for cursing the KING in more than a Thought; Eccles. 10.20. or whether all this was but an ordinary blind Mischance, I determine not, but leave to God and the World to judge. Mean while one might in reason think, that the consideration of those former black Examples should deter the most profligate Wretches, from laying Trains for future Disturbances; and turning the passive obedience of the first Christians into active disobedience. For why should they court their own Ruin? Why should they force Man to condemn their Bodies, and God to damn their Souls, rather than part with a peevish Spirit of Contradiction? rather than study to be quiet, 1 Thes. 4.11. and to do their own business? And yet after all our Arguments and Instances, there are and will be still some amongst us of that Devilish Spirit; that they are desperately in Love with that sin of Witchcraft, (as the Prophet calls Rebellion) they long for nothing more than Changes in Church and State, 1 Sam. 15.23. and are as it were with Child of some new Seditious Birth. These deas Adders will not hear the Church, and therefore we must turn them over to the secular Arm; St. Mat. 18.17. in the Second and Last Place, by applying the Text to this Solemn Occasion. For we may preach our hearts out, to convince Them that Loyalty is good Gospel; but all in vain, unless the Magistrate will lay the Law home to them also, by giving them a word of Reproof in due season, and letting them know that He beareth not the Sword in vain. ●om. 13.4. As for our Gracious KING, He is so far from the least Arbitrary thought, or setting up his own Will for the standard of all Justice, (as these sinners against their own Souls would have us suspect) that he hath been most graciously pleased to Declare to all the World, Numb. 16.38. that He will Govern according to Law. Blessed be God for putting so Wise, Just, and Seasonable a Thought into His Royal Heart! May it be as unchangeable as any Decree of the old Medes and Persians! Dan. 6.8. And give me leave to recommend this Sacred Resolution of your Royal Master to you His Honourable Judges, and other his Ministers of Justice, as the best Expedient to preserve and secure our Peace in this critical minute. Sad Experience should inform us, that the Multitude is an unruly-head-strong Beast: they are ever and anon for making themselves Rings, as the Israelites once did GOD'S to go before Them; Exod. 32.23. and they must be kerbed and managed by a straight Rein, or they will kick, and sling, and attempt to throw their Rider. They are like the raging Sea, which requires a great deal of Power and Providence to keep it within due Banks, and Bounds; or it overruns, and sweeps away all before it. It is the safest way to crush the Cockatrice of Rebellion in the Egg, and ten times easier to prevent a Fever in the Body Politic, than it is to cure it by the wisest methods, when once all in a flame. To this end, the Magistrate should have a watchful eye over all those, who make it their business to sow the seeds of Sedition in vulgar minds; who, having imbibed Anti-Monarchical Principles from Republican Authors, think they are not complete Ciceronians, till they can declaim loudly, and make longwinded Speeches against the Monarchy; who are never well, but when they are lampooning, and libelling all that is Sacred, to render it odious, and seduce the people from their Duty and Allegiance. Amongst these I must name the Roman Priests, and the Protestant Jesuits, as the most dangerous Enemies of the Government. Indeed the latter are found to be only the Tools of the former; and it seems morally impossible ever to bring Popery into England, but by Indulging Dissenters, and giving Toleration to those several Factions, which are agreed upon nothing, but to oppose the KING and CHURCH as their common Enemies. Whatever Conventicles then are suffered against Law, as they are at the best, but Religious Tumults, Holy Riots, Spiritual fits of Spleen and Frenzy, and Schisms in State as well as Church, so they are Destructive of the Peace of Both; and down they must go in good earnest, or else the Government itself that thinks it stands, Cor. 10.12. must take heed lest it fall; for thus saith the Lord, a House, Church, Mat. 12.25. or Knigdome, divided within itself cannot stand. To Conclude then, Let me beseech you All, whom in any degree it doth concern, (as ye tender the glory of GOD, the KING'S Honour, the Prosperity of the Church and Kingdom, the comfort of your own Consciences, and Salvation of your Souls) that Ye also in your several Spheres, will Govern according to Law; and make it your care, that our wholesome Laws be vigorously and impartially executed: and chief those that are designed signed to fence and support the Government, against all such as are given to Change, or invade it; whether they be of the Popish, or of the Popular Faction. For Execution (ye know) is the very Life and Soul of the Law: without that, the best Laws are no better than a canceled Deed, or a dead Letter. By this one happy Measure (as we have it from a very Authentic Hand) the Kingdom of Scotland is already reduced to such a peaceable State; the King's Enemies are so confounded, and their devices so broken, that it is scarce possible for any, save eye-witnesses, to believe it. And why may We not hope ere long to see the same effect thereof in England also? To see the known Friends of the Government encouraged: To see all Nurseries of Faction suppressed: All breaches in Faith or Charity cemented and healed up: That as we have but one God and one Lord jesus Christ, so we may all content ourselves with one Ring, one Church, one Faith, one Baptism; and that there be no more Division or Strife among us, unless it be this: Who should be most Zealous to promote the Peace and Unity of Church and State; Who most forward, and conscientious, to fear the LORD first, and then the KING, and not meddle with them that are given to Change. Now to the KING Immortal, 1 Tim. 1.17. Father, Son and Holy Ghost, Three Persons, One only Wise Unchangeable GOD, be Glory and Majesty, Dominion and Power, now and ever, Amen. FINIS.