A SERMON PREACHED AT COTENHAM▪ ●●ar CAMBRIDGE, On the 9th. of September, 1683. Being the Day set Apart for Public Thanksgiving FOR THE DELIVERANCE OF His Sacred Majesty AND THE GOVERNMENT From the Late Treasonable Conspiracy. By JOHN FITZ-WILLIAM, D. D. and Chaplain to His ROYAL HIGHNESS.  
LONDON: Printed for Will. Nott, at the Queens-Arms in the Pall-Mall, 1683.   

TO THE Right Reverend Father in GOD, And my most Honoured LORD, GEORGE, Lord BISHOP of Winchester, PRELATE of the most Noble Order of the GARTER.  
My LORD,  
THe Zeal I had for the present Government, even while it was merely to be enjoyed in hopes, and we could only wish it might be restored, filled me with a just Indignation to find It, after its Re-establishment, now again assaulted by Men of such restless turbulent Spirits, that it's probable they would scarce si● quiet and still (or not long) under One of their own framing and devising; and that put me upon expressing my thoughts of Their late designed Attempt against It: And had not This set me on the Work, I might plead the Command of Authority enjoining a public Thanksgiving to God for our Deliverance from it; in performing which, the Priests being to be the People's Mouths, That seemed to require, that I, one of that Order, should consider well, take advice, and speak my mind of their Fact.  
Accordingly I did, (i. e.) as well as the little leisure Windsor and my attendance there afforded, would permit; and my Thoughts of it, rough drawn as they were, I showed them to Your Lordship at Farnham, desiring You to pass Judgement upon them; where meeting with your Approbation and Encouragement, I was resolved, without moulding them into a more regular Figure and Order, to make them public, and send them into the World under the Protection of Your Name: concluding there was none fitter to countenance a Sermon against Change of Government, than ●ou, who have stood unalterable in the last great Vicissitudes and Changes here; was the same in them, as you were before, or are now after them; as great and faithful an Advocate for the Church afflicted and trod under foot, as you are a Father of it now, raised and reflourishing; as dutifully devoted to an Exiled Prince then, as you are to Him now, restored, and seated on His Throne; whose Allegiance followed Caesar abroad, and attended on Him, not His Fortune, home again.  
But there are other reasons, with reference to myself, why I praefix your Name to it: I was determined to take some occasion of recognising your Favours to me, in recommending me to that Person of singular perspicacity in Affairs of State, and unshaken Fidelity to the Crown, the late Lord Treasurer Southampton's Patronage; and after His Death, taking me into Your Own; and since my dismission from your Service with a fair Reward, recommending me anew to His Royal Highness', where now I am, and was (as your Lordship knows) as willing to be, when that Prince was in the greatest danger of being oppressed by the Power of His Enemies, 
Tacit.  as ever M. Terentius was frank after the utter Rnine of Sejanus to own he had been his Friend, 
Annal. 6.  had coveted to be so, and glad he was admitted to that Relation.  
I was determined, I say, to make some such recognition, which I could not with more satisfaction to myself, than by a Declaration as notorious as Print could make it, and addressing it to your Lordship, that I am,  
My LORD, Your Honours most Obliged, Affectionately Humble, and Obedient Servant, J. FITZ-WILLIAM. Cotenham, Sept. 12. 1683.   

The Summary of the whole Discourse.  
S. 1. THe Text explained, and divided into three parts, and thence three Doctrines raised.  
S. 2. The first Doctrine handled, That fearing God and the King are inseparable Duties: and there it is showed, That though there be a connexion between all the Commands, yet that there seems to be a closer Union between Fearing God and the King; so that the One cannot be found without the Other.  
S. 3. Second Doctrine, As a manifestation of our fearing God and the King, we ought not to meddle with them who are given to change: wherein is treated, §. 1. That we may meddle with them who are given to change, either by consenting to them, or by assisting them; and the meddling either way proved to be Unlawful. §. 2. By these Arguments, 1. Because contrary to the Duties of Subjection to Governors, and praying for them. §. 3. 2dly, To the tenor of the Gospel, proceeding from Ambition, Covetousness, Revenge, etc. §, 4. 3dly, The methods for bringing it about extreme ill; as, 1. by Lies. 2. by hypocritical pretences. 3. by violation of positive Oaths, Natural Obligations, and entering into illegal Covenants. §. 5. 4 lie. The means by which it's executed are base Treachery, or open Violence. §. 6. 5 lie, The Concomitants and Consequences of it are sad and dismal.  
S. 4. The third Doctrine, That the endeavouring a Change is very destructive to those who engage in it: The Danger of this remonstrated in several respects: 1. There is danger it may be discovered while it's carrying on, 1. because the Design must be entrusted to many. 2. because some unforeseen accident may administer occasion to the Discovery. 3. there is danger it may miscarry at the point of execution. 4. it's in danger that it may not thrive through this World, even after it hath succeeded, but that the Authors may be overtaken, and punished here. 5. however, they run a certain danger of being mightily tormented in the other World.  
S. 5. §. 1. The first Use is of Reproof, directed against those who in their Practice dissever the Fear of God and the King.  
§. 2. The seccond a Reprehension of those who affect a Change.  
§. 3. The third is Exhortatory, to persuade not to endeavour a Change, or meddle with them who do.  
§. 4. The fourth is Hortatory, to return Thanks and Praise unto God, for his Goodness in preventing the impiety of those who designed to have worked a Change here; and to pray unto him that he would still bring to nought such Counsels.   

The DUTIES of Fearing GOD and the KING, AND THE Mischiefs of CHANGE.  Prov. 24. verse 21, 22. 
21. My Son, Fear thou the Lord and the King, and meddle not with them that are given to change.  
22. For their Calamity shall rise suddenly, and who knoweth the ruin of them both?  
S. 1 OUr Translation of these words being very exact, and particularly more agreeable to the import of the Hebrew-Text in that part of it which we have rendered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Meddle not with them that are given to change, (various and inconstant men) than the Latin, 
70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●rab.  who read it, Meddle not with Detractors; or the Syriack and Chaldee paraphrase, Meddle not with ●ools; 
〈◊〉 travenias ulli●e Mercer in loc. Bayn. in loc.  or than the Greek and Arabic, Fe●● God and the King, and disobey neither; And the Changers denoted being such rather who vary from the Precepts of God, and Edicts of the King than vary the Order, and respect those of the King before those of God; which some Rabbins have hinted at, last of all, since the Ruin of them both here may be either actively taken the Punishment which both God and the King can inflict, 
Vatabl. & Castal. in loc.  as Vatablus and Castalio have expounded it; or passively, that which both they that fear not God nor the King, 
Mercer ibid.  shall suffer, as Mercer; and its indifferent which we admit, and we may safely both: I shall insist no farther upon explaining the Text, but distributing it into three parts, whereof two are Commands, 1. Fear God and the King. 2. Meddle not with them that are given to change. The 3. a Reason to enforce the observance of them, For Calamity shall suddenly come upon them, and who knoweth the ruin of them both? I shall thence raise as many Propositions to treat on:  
1. That fearing God and the King are Duties inseparable.  
2. That as a manifestation of our fearing God and honouring the King, we ought not to meddle with those who are given to change: where, tho' the change may have such a latitude as to signify that from God's Mandate, yet I shall choose to consider it as a deflection from the King's Ordinances, because it's immediately conjoined with fearing the King, and so may be supposed to design civil inconstancy and mutability; and likewise it's most suitable to the occasion, that I should regard it in that sense.  
3. That the endeavouring a change in the Civil Government, proves dangerous and pernicious to the persons engaged in the Design.  
Fearing God and the King are Duties inseparable. 
1 PROPOSIT.   
Indeed all the Commands are so chained together, 
Fearing God and honouring the King inseparable.  that he who loosens but a single Link, dissolves the whole Chain; who transgresseth One, is guilty of All.  
For, 
All the Commands and our Duties are connext.  though they were wrote in two distinct Tables, and distributed under ten Heads, or Words, (as the Jewish Doctors speak) by God himself; yet, his Authority (being the Soul which quickened them) like the Soul animating the several Members of the Body, gave them all but one common Life and Being: So that a particular violation of One, becomes of necessity a univeral destruction to All.  
And, 
Plut. de Virtut. Moral. quem ap. Lipsium manuduct. ad Stoica Phylos. l. 3. c. 4. vide.  as the Commands, so our Obligations to observe them are connext; 
Priore sententiam Zenoni Tribuit idem de contrariet Stioco. posteriorem Zenoni.  If not after that manner as Zeno affirmed all Virtues were▪ 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who promiscuously confounded them together; yet so as (hrysippus' hath explained that Stoical Doctrine, That a man could not be truly Brave, 
Eodem modo exponit, Cic. de fin. l. 5. & Sen. Ep. 68  without the conduct of Prudence; nor Prudent, without attending to Justice; nor Just, without the regulation of Temperance.  
So in like manner, a man cannot be piously affected towards God, without being honestly disposed towards men; cannot express his love towards the One, in the instances belonging to him, without showing it towards the Other in all points which concern them; and he who pretends to the Former, and neglects the Latter, 
1 St. John 3. 21, 22.  proclaims himself a Lyar.  
The reason of this is plain and obvious, because if I perform the First from a right Principle, out of conscience of my Duty towards God requiring it: the same Principle will engage me to do the Second, because he demands that likewise. And on the other side, if the motive of my Love and Respect to my fellow-Creature Man, be his bearing the Image of God, I cannot but love and reverence Him who fashioned him after his own likeness.  
And as there is no dividing, so there is no commuting of Duties; Our Zeal in one kind, will not make atonement for our Remissness in another; Our Piety, for Injustice.  
But though all the Commands are inseparably conjoined, 
But yet these two of Fearing God and Hovouring the King are more closelyunited.  yet there is a closer and more indissoluble Union (if I may be permitted to say so) between these two particular ones of fearing God, and the King, by how much Kings are more lively expressions of God's Majesty and Power, than ordinary Images, other men, are. The wise man hath here mentioned them as one Command; and St. Peter too, 
1 Pet. 2. 17  even while he useth two words for them, Fear and Honour, Fear God, Honour the King; for this Honouring the King is the same Act as Fearing of Him, or expressive of it.  
And Kings, for their nearer and exacter resemblance of Him, are adorned with His Title, wear His Name, and have His Style given them by Himself.  

a Psal. 82. 6. & John 10. 34.  I have said, ye are Gods; and, 
b Exod. 22. 28.  Thou shalt not curse the Gods.  
From this strict Alliance and Union of these two Commands, arising out of the near resemblance between the Persons, 
No Fearing God, without Honouring the King.  God and the King, and the Majesty of the One, and Sovereignty of the Other; it's made as impossible to Adore God, and not Revere the King, who represents Him, as it is to Honour the King, and throw all the Contumely we can upon his Lieutenants or Vice-Roys commissioned by him.  
And of necessity follows, that the Subjects withdrawing their Obedience from their lawful Prince, is a denying God's Authority, a shaking off His Government from their Shoulders, a laying Him aside, that He should not reign over them.  
(God plainly declares this to Samuel, when the Israelites, weary of his administration, who was deputed to it by himself, were desirous to have a King of their own nomination.  
They have not rejected thee, 
1 Sam. 9 7.  but Me, that I should not reign over them)  
Treason against Him, 
Ulpian in l. 1. ad l. Jul. Majest. scribit, crimen in Imperatorem admissum sacrilegio esse proximum.  is a kind of Sacrilege; a revolt from Him, an Apostasy from God; a resisting Him, an opposing God; rebelling against Him, fight with God; the setting up the Title of a counterfeit Prince against the true One, an introducing a Plurality of Godheads; the obeying of a Usurper, Idolatry; the slandering his Anointed and his Footsteps, a blaspheming God; the blaming his Conduct, a quarrelling with Providence.  
And as we cannot Fear God the Supreme Potentate, 
No Honouring the King, without Fearing God.  without Honouring the Subordinate, who bears his Image and Superscription, so we cannot Honour this Last as we should, without Fearing the Former as we ought. We cannot revere the Copy of Divinity transcribed in the King, without revering the Original, the Deity, from whom his Power came, any more than we can have a veneration for the Picture of a man, and none for his Person; We cannot be for the Monarchy, and supporting it, while we dethrone God, by a denying him either in Words or Actions; not for upholding the Government, while by impious Disputes, or wicked Lives, we exclude his Regiment out of the World; not for maintaining the Prerogative, while we are for clipping the Wings of his Power, and confining it to some Cases only.  
There is no bearing true Faith and Allegiance to our King, when we do it not to our God; no being Loyal Subjects to the One, while we are downright Traitors to the Other.  
The reason of this is clear, because the honouring and obeying our Prince should proceed from a Religion towards God, a conscientious regard to his Authority, exacting the payment of both these; which if they do not, they are false and spurious, wanting the true and genuine Parent, a right Principle I mean, for their production, and must needs be fickle and inconstant, for not being grounded upon a sure and standing bottom: So that when in inviting occasion offers of promoting our Interest to greater advantage, of serving our ambition with better success, than by honouring or obeying him; or of gratifying our revenge, of wrecking our malice; then these are forgot and withdrawn: or last of all, 
Baxter' s holy Commonwealth, Thes. 137.  when by a declination in the state of Affairs he is grown too weak to compel us to render these, than we deny the payment of them, and justify it too.  
Then Maxims of Humane Wisdom, the most contrary to these Precepts of the Divine, are broached by us, That the King is not God's Minister, but the People's Servant; and as theirs, stands accountable to them for his Misdemeanours; That his Power being a Trust only from and for them, is revocable at their pleasure and discretion, and they may justly re-seize it into their own hands, and for their own behoof, when they see it is not administered for their Good; That Wicked and Irreligious Princes (and such are all they whom they please to brand with those Marks) have actually forfeited their Crown and Dignity to them: 
Ibid. Thes. 136.  And then Practices squared (or rather deformed) by these enormous Rules, 
Affirming That such Princes depose themselves.  are set on foot too. Seditious Clubs and Cabals are erected; Illegal Associations formed, and entered into; Secret Conspiracies hatched; next open jusurrections raised against them; and last of all, villainous Assassinations committed upon their Persons.  
A disdainsul Pride swelled 
a Num. 16. 8, 13, 14.  Tiathan, Abiram and On, Sons of Reuben, and so of the eldest House, to see that Power lodged in Moses and Aaron's hands, which by Right of Primogeniture they imagined belonged to them. Ambition seduced 
b 2 Sam. 15.  Absalon, the People's Gull. And Revenge for being removed from his great Charge, and drove into Exile by Solomon, inflamed 
c 1 Kings, 11. 28. 40.  Jeroboam into Rebellion under the Reign of his Son.  
And every one of these either forsook God afore they did their lawful Governors, or else renounced Them and disclaimed Him together.  
The first, the Seditious Reubenites were engaged in a Schism against God, at the same time as they were up in a mutiny against their Rulers; joined themselves to Korah a Levite, who had usurped the Priest's Office, in burning Incense before the Lord, which appertained not to him.  
Absalon had his hands embrued in his Brother Amnon's blood, 
2 Sam. 13. 28.  afore he lifted them up against his Prince and Father.  
And Jeroboam, 
1 King. 12. 27, 28.  to strengthen himself in his unjust acquisitions, made a change in the Worship; to continue the rent in State, by widening it, he made a rupture in Religion; to defend his Rebellion, he set up Idolatry, two Calves at Dan and Bethel.  
S. 2 § 1 
2 PROP.  The second Proposition was, That as a manifestation of our fearing God, and honouring the King, we ought not to meddle with those who are given to change.  
Meddle we may, 
Meddling not to change Covernment, a sign of fearing God and honouring the King.  either by approving the projects of men designing a Change, or by actual endeavouring one ourselves; and the concerning ourselves either way is unlawful.  
The first; The approving a Change renders us as equally guilty, as if we had brought it about; for it's consenting to a Crime which derives all the Malignity of it upon us: the external commission of it being only the owning of that to the World, which we had before perpetrated within ourselves; and it being withal certain, 
The Consenting to a Change, renders us as guilty as bringing it about.  we should commit what we consent to and approve, did not the Law (which takes cognizance only of Facts, or of an Overt-declaration of our intending them) restrain, or some Accident intervening, or Power interposing, hinder us.  
Catiline was not less a Conspirator, and an Enemy to Rome, when he sat in consultation within its Walls, by what methods and practices its Frame and Constitution were to be subverted, than when he took the Field, and usurping the Ensigns and Badges of Consulship, he joined with C. Mallius.  
And a man may be as complete a Rebel as he was, without taking up Arms against the Government, merely by justifying the lawfulness of so doing; a Traitor, by giving a favourable ear to overtures tending that way; deep died in the blood of his Prince, by being conscious to a Design of shedding it; or all over Coalblack with foul Poison, which he hath neither prepared nor mingled, by being privy to an intention of administering it.  
And as we are guilty in the Courts of Heaven and our own Consciences, of a Treason or Conspiracy which hath once gained our liking, though we proceed not to execution; so we may by the Law of State be justly punished for the same, if that can be proved.  
For although it might be hard, it was not unjust, when a Nobleman of Normandy was arrested and condemned of Treason by the Judges of the Parliament of Paris, for an intention to kill Francis the first, which he himself disclosed in Confession to his Ghostly Father, as a Crime he repented of, and for which he craved the comfort of Absolution.  
The second; 
The endeavouring it, as guilty as the prime Leaders.  The endeavouring a Change, plungeth the person (though he be drawn in by the artifice of others) over head and ears in guilt; immerseth him as deep in it, as the first Contrivers and hottest Promoters of it; For it matters not to the abatement of that, what time he engaged in it, or whether after engagement he was active or supine in prosecuting it; nor is it any, what means he chooseth to effect it, whether fair or foul, as we distinguish; whether he be for picking his way, (as we say) or resolved to adventure through thick and thin.  
In a Crime of this nature, there are no Accessaries, but all Principals.  
§. 2 The unlawfulness of concerning ourselves any way to bring this about, 
Arguments to show the unlawfulness of endeavouring a Change.  will be manifest from these following Reflections.  
1. The endeavouring it is contrary to the Duties so oft and so earnestly pressed upon us in Scripture, of not touching God's Anointed, of being subject to the Higher Powers, (i. e.) those invested with the Supreme, 
Psal. 105, 15,  because God ordained them the place and station; 
Rom. 13. d. 1. ad ●.  of submitting to every Ordinance of every one constituted in Authority, 
1 Pet. 2. 13, 14.  whether to the King as Supreme, or unto Governors as those who are sent, commissioned, by him.  
For is not the Assassination of God's Anointed, thus contrary to our not touching Him? Is not the plucking down Rulers, a labouring to levelly them to us, or to raise and build ourselves up above them, so, to our subjection and submission to Them? Is not the endeavouring to embroil the Affairs of His or Their Government, so, to living quietly under it? And are not these the methods we pursue, in order to bring about a Change, or some of the ends we propose in labouring it? And if they are, they cannot, with all the allowance of favour, be so construed, as they may be reconciled with our honouring Him or Them; for it may be as easily made out, that you may smite them with the Fist of Violence, and not touch them; raise Combustions, and not meddle in their Affairs; as salve the doing these with honouring Them.  
And if there have been men among us who have taken these courses, and yet have confidently, or rather impudently, styled themselves His Majesty's most Loyal Subjects, and pretended to be affectionate lovers of the established Government, they ought to prove the forementioned Texts were to be expounded backward, and show us they have sound out the mysterious Art of salving Contradictions; of making Light and Darkness▪ Order and Confusion, dwell together; Peace and War salute and kiss each other; or else leave us at liberty to disbelieve their Professions, when we see their Practices.  
Again, 
Contrary to the duty of praying for them.  the endeavouring it is contrary to the Duty of praying for the safety of our Governors, and the prosperity of their Government; a point which the Jews were commanded to do for the Peace of Babylon, and the lives of Nabuchadnezzar and Baltazar his Son while they were Captives in that place, 
Jer. 29. 7. Baruch. 1. 11.  and held so by those persons; 
1 Tim. 2. 1, 2,  which Christians are for Kings, and all that are in Authority, that under them they may lead a quiet and peaceable life, in all Godliness and Honesty, with this recommendation, because it's good and acceptable in the fight of God their Saviour, and which in the first and purest Ages of that Doctrine they performed for their Emperors and Kings, irrespectively to their Religion, their Opinions in it, their natural Disposition, or their carriage towards them; For their Heathen Persecutors, as 
a Tertull. c. 30. Apol. p. 30. ed. Rigal. F. & B. Nos evim pro salute Imperatorum Deum invocamus aeternum, etc. dein Oramus pro omnibus Imperatoribus, vitam illis prolixam, Imperium securum, Demum tutam, Exercitus Forts, Senatum Fidelem, Populum probum, orbem quietum & quaecunque hominis & Caesaris vota sunt.  Tertullian is a competent Witness for Sept. Severus, and 
b Dionys. Alexand. Epist. ad Herm. ap. Euseub. l. 7. c. 11. p. 257. ed. Henr. Valesii. Illius vero Dionysii sunt verba ad Aemilianum Praefectum Aegypti jubentem ut Deos Imperti custodes adoraret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Dionysius of Alexandria for Valerianus and Galienus: Their Arrian, as the 
c Fulgentius ad Thrasimund. l. 3. c. 36. Claudit librum peroratione pro Rege.  African did for Thrasimund, such, and a Goth to boot: The 
d Praefatio praemissa Synod. Agathens. Acts: Tom. 4. p. 1382. ed. Labb. & Cossart. quae habita erat Anno 22 Alarici Gothorum in Gallia Regis. Cum-Sancta Synodus cenvenisset, ibique fli●is in terram Genibus pro Regno ejus, pro longaevitate, pro populo Dominum Deprecaretur ut qui nobis Congregationis permiserat Potestatem Regnum ejus Dominus faelicitate extenderet.  Gallican, for Alaricus the same: The 
e Theodoret. l. 4. c. 26. Spectatim de Aphraate Monacho (quamvis sparsim per integrum librum de Obedientia Orthodox. agit) quem ad Imperatorem cum è Regia Porticu Antiochenâ, festinantem vidisset & percontatus esset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, respondisse refeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eastern, for the Emperor Valens an Arrian: for 
f 
Epist. Conc. Ephesin. Sess. 7. ad Theodos. & Valent. Imperat. extans apud Binium uti puto, vel inter Acta Conc. edita ab Hieron. Commelino. Omissam vero a Labbaeo & Cossart. aestimo, quod per Dei gratiam & ipsorum Majestatis Sanctionem Coactam agnoverit.  
Omnes & singuli assiduas Christo Domino pro Regni vestri stabilitate Preces offerimus, etiam atque etiam obsecrantes, ut Christianissimum vestrum fastigium quam diutlssime orbi tucatur incolume.   Theodosius the younger, and Valentinian the third, the one a favourer of Nestorius, and the other a very dissolute person.  
And the substance of their Prayers was, That God would grant them a long Life, and a secure Reign; preserve their Family in Safety, and their Government in Peace: In short, whatsoever others or themselves could wish for; all which is perfectly inconsistent with attempts on their Persons, or practices to disturb the tranquillity of the Government. And therefore, He who prays, or pretends to do so, for his Prince, That his Crown may flourish long upon his head, and his Empire may continue like the Sun and Moon through all Generations: and yet is guilty of such, confutes himself, and his actions disgracefully give his Tongue the Lie; for They would bring his Life to a sudden period, and his Kingdom to a sad catastrophe, while This expresseth abundance of clamorous Zeal for the Preservation of the One, and Establishment of the Other.  
§. 3 
2 Argum. The very endeavouring it opposite to the tenor of the gospel.  2dly. It's most opposite to the tenor of the Gospel, and the frame of Christianity. The Virtues That inculcates, and This makes profession of, are, Contentedness in all Estates, Humility in the highest, Patience in suffering, Meekness in bearing, and Charity in forgiving Injuries: whereas Discontent, Pride, Ambition, Impatience, Anger, Revenge, are the Passions and Vices which instigate men to endeavour revolutions in Governments.  
They affect Novelty, 
Thucydid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  and therefore sit uneasy under the present Government, which will be always deemed * heavy by men of such volatile and unquiet Spirits.  
They love not a Constitution wherein Divine Providence hath a hand, 
Statius Theba●d.  and are for one of their own setting up.  
This made the Israelites request to have a King, like the rest of the Nations round about, 
Militis aut ●lebis ingenium observit Nec imposites unquam cervice volenti far Deuces.  when they were under a Theocracy; God reserving the Sovereignty in his own hands, but exercising the Acts of it by Samuel, 1 Sam. 8. 5.  
The Yoke of Authority galls their stiff Necks, though in itself never so easy; and they are for shaking it off, venturing the issue either of having none at all, or one that will hang very loose about them. 
1 Kings 12. c. a. v. 14. ad. 21.   
An opinion that Jeroboam's Loins would be lighter than Rehoboam's little Finger, occasioned the Revolt of ten Tribes from the latter, and the mutation which thereupon succeeded in the Jewish State.  
Or they are dissatisfied with their station and place in the Government, as too low and mean for men of their Abilities and Merits; and suspecting they are not like to rise higher, or make themselves greater, in the present posture of Affairs, are for disturbing them, as the probabl'st way to gain their point; or out of mere indignation to see themselves neglected, as they esteem, are for subverting it, 
Nem●c●rum qui in Republica ver. santur quos vincit sed a quibas vincitur aspicit.  though they themselves be oppressed with its fall.  
Or if they stand high, they are displeased to see any above them; (for it's the nature of Ambition not to look down, but up; not on those behind, but those before) and therefore they will unhinge the whole Frame, in hopes to get into their places, or tumble all down, so they may Them.  
Or they are Poor and Needy, and so would said enrich themselves, though it be with the spoils of their Country, which they can never come to have the ransacking of, but in public Commotions: Want enraged Catiline and his Associates to conspire against theirs.  
For that Observation of the Historian will be always found true; 
Sal. de. B. Catil. de ipso Catil. Inopia & mali meres stimulabant.  Those in a Commonwealth who want Power or Riches, will envy them who have; and out of mere anger or madness with their private Fortune, will desire and labour to have the public State turned topsy-turvy.  
Or they like not the disposition of their Governors; 
Idem ibid. Nova ex optant, odio suarum rerum omnia misceri student  They are too mild, or too severe for them; too sordid, or too profuse; And though the Excesses of Princes are to be born with as overmuch Drought, or immoderate Rain; nor are vicious Princes always succeeded by vicious, but the good interpose and compensate for the bad: yet they will not expect time to assist them with this remedy, 
idem B. Jugurth Semper in Civitate quibas opes nu●●●e sunt bonis invident; vetera odere, nova expetunt, odio suarum rerum mutari omnia student.  but are for immediate discarding them, and going in quest after another of a more suitable temper, let the hazard of the Wild-goose-Chace be what it will.  
Or they have been disgusted by them, 
Cerialis ita loquitur. Quomodo sterilitatem aut nimios imbres, & caetera naturae mala, ita Luxum vel Avaritiam Dominantium tolerate. Vitia erunt, donec homines; sed neque hac continua & meliorum interventu pensantur. jacit. hist. l. 4 c. 73, 74. ed. Lips.  because in the disposition of Honours they have passed them over, or have not had that high esteem for them, they have for themselves; or they have disgraced them in words or actions: And to be revenged for these neglects and affronts, they will combine together to Depose and Murder them; care not whether they confound Heaven and Earth in one common Chaos again, so be it they have their revenge.  
Pausanius killed Philip of Macedon, 
〈◊〉  for advancing Attalus to the Government of a Province, instead of punishing him upon his Complaint for abusing his Body; and Aruns brought the Goths into Italy, for having not Justice done him against Lucamon, 
Tacit. Annal. l. 1●, c. 12.  who had defiled his Wife; 
Lucanum propriae causae accendebant, quod fa●●am carminum ejup premebat Nero prohib.. eratque ostentare.  Lucan conspired with Piso and others against Nero's Life, 
Idem Ibid. Cuspini an. Maximus  for snppressing his Poem; 
De Quinctiano. à Nerone probroso Carmine diffamatus coniumelias ultum ibat.  Quinctianus, for Defaming him in Song; Maximus against Valentinian the third, 
Roderic Teleton l. 3. c. 8. & 19  Julian a Nobleman of Spain calls in the Moors thither to be even with Roderic for corrupting his Wife or Daughter; and even he was, for their success put an end to his Life and the Gothique race of Kings in that Country. 
P●tav. Rationar. part. 1. l. 8. c. 4.   
Robert of Artois called the English into the France because a Suit of Law went against him: 
Joan Buss● eres Hist.  And Charles of Bourbon raised up harles the fifth against Francis the first, 
Gallic. l. 16. c. 11. part. 3. p. 301.  for the same reason; and Bodilus killed Chilperick for ordering him to be Whipped as a punishment. 
D. Pet. l. 8. c. 3. Ration. par 1.   
Or last of all their Villainies, 
Jo. Bussier l. 3. c. 18. p. 1.  have rendered them obnoxious to the Justice of the Government, from which they have no way left of saving themselves, unless by committing the greatest, that of undermining and overthrowing it.  
The Philosopher wisely observed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imminentium periculum emedium ipsa pericula arbitrati, Aristot. Polit. l. 5. c. 3.  Those who have done wrong, usually fly to Sedition to protect them against Punishment; 
Tacit.  and the Historian, That men fling themselves intoactual dangers to secure themselves against those they only fear.  
§. 4 3dly. The methods which men usually, and of necessity almost must take to bring about a Change are extremely ill. 
3 d. Argument.   
The first of which is the Devising and Venting Lies against their Governors. 
The Methods to bring it about ill. as (1.) by Lies.   
This of Slandering them and their Conduct, is generally the first step Seditious Incendiaries take in their progress to Rebellion.  
Absolom, 
2 S●muel 15. 34.  The prime model of such, told the people, There matters were good and right, but no man deputed of the King to hear them.  
And having this precedent before them, they fail not of complaining to the People of their Princes neglecting his Affairs and Justice; or insinuating moreover his Inclinations to alter Religion, and Laws, than which nothing is (I am sure aught to be) more tender and dear to them; to bring in a Foreign Power or Settle a standing Army; than which, nothing can be more Dreadful and Afrightful to them; that he Affects an Immensity of Power, or Arbitrarily exerciseth what he hath already: In short they Maliciously spy out Faults where there are none, Aggravate those that are, and with a like greediness and pleasure divulge them both, 
Tacitus Annal. lib. 16. Inserunt querelas & ambiguos de principe sermons, quaeque alia turbamenta Vulgi.  to weaken his Credit and Estimation with his People.  
They make Invidious Constructions of his Designs, Odious Reflections on his Actions, and spread them Abroad; which when they are grown the subject of Common Report, fill the People's minds with Fears and Jealousies, and so dispose them, as Combustible matter soon takes Fire, for Tumults and Insurrections.  
The spreading of false Rumours, is to the Multitude as Winds to the Sea, 
Psal. 46. 3.  Makes them Rage and Swell, lift up their voice and roar, in the elegant Expression of the Psalmist, who otherwise like that, smooth when not blown upon, would have lain still and calm; and by insensible degrees it tends to work this effect, though the False News within few Hours, Days at farthest, can be disproven; for either the refutation shall never reach so far as the Lie went, or if it doth, that hath made too deep an Impression in some to be erased; the Poison of it hath wrought itself so far in, and lodged itself so strongly, that Truth is too weak an Antidote to expel it.  
The second method is near of kin to this, False and Hypocritical pretences. 
2d. Method False Pretences.   
They who levelly at the Government, always disguise those aims with the fair and specious colours of maintaining endangered Religion, Liberty and Property; while they have no Sense of the first; intent to Oppress the second, and Seize on the third.  
These are all such pleasing names in the People's Ears, that albeit no attempt towards a Change can be made, without first Violating Religion and its commands of Subjection and Obedience; and it's always seen if that succeeds, that Liberty is afterwards crushed, and Property usurped: Yet as Conspiring Knaves never fail to make use of them; so nor easy Fools to be charmed and caught by them, to contribute their assistance towards the destruction of them all in a Change.  
For when that's actually done, than these cunning Contrivers of it are sure to bind the silly, giddy, helpers of it forwards with Chains for Cords, and instead of an easy yoke, to put a heavy burdensome clog about their Necks; for enjoyed or promised Freedom, to entail Slavery on them and their Posterity: And have the Impudence at the same time to call this State of Oppression and Tyranny, 
Galgacus popularis noster ap. Agricoloe vitam a Tac●to scriptam.  an asserting the Privileges of the Nation, and restoring the People to their Birthright. 
Auferre, trucidare, rapere falsis nominibus Imperium, atque ubi solitudinem fecerint, pacem appellant.  As the Romans when they had seized on Kingdoms without right, 
Miseram servitutem falso pacem vocarent.  and wasted them with Fire and Sword, called that Desolation Peace.  
This is the recompense, 
Civilis apud Eundem l. 4. Hist.  and a deserved one, they meet with for their easiness in believing the pretences, and forwardness in aiding them in their wicked erterprises.  
Absalon used both these colours: He complained that the due course of Law was stopped, and seemed grieved that Justice did not freely flow in its Channels, and promised withal to open them a passage, 
2 Sam. 15 ch.  if he were made Judge; That every man then who had a Suit, and would come unto him, should have right done him.  
And yet he violated the Law of Nature in thus affecting the Sovereignty, which was not to be had without Killing or Commanding his Father as his supreme; and proceeded farther in the breach of it, in Lying with his Concubines without regard to shame, in the face of the Sun, and before the Eyes of the People.  
He made Profession of Conscience too, the paying of a Vow he had 2 years stood charged with, to have his Father's leave to make a Journey to Hebron, when it was only to gain the opportunity of time, 
2 Sam. 15. v. 7, 8, 9, 10.  and the conveniency of place to commence a Rebellion.  
And Jeroboam if he did not cover his Ambition at first with zeal for the purity of Religion, and charge solomon's making twelve Oxen to support the brazen Sea in his Temple with a degree of Idolatry, 
1 Kings 12 28, 29, 30.  as the Rabbins have done; yet he was a great Stickler for the People's Liberty, went with them to Rehoboam to redress their Grievances: And as being got into the Throne he certainly debased Religion, in setting up the Calves at Dan and Bethel, and proclaiming they were the Gods which brought the Israelites out of Egypt; so it's as little to be questioned but that he infringed their Liberty, laid heavier Taxes on the revolted Tribes than ever Solomon did, towards the payment of the Soldiers and Garrisons it was necessary he should maintain for the holding of his ill got power; and those, no doubt, harder to be paid in his divided and unquiet Usurpation, than the same would have been under Solomon, while the Kingdom stood entire, and his Reign flowed with Peace and Wealth.  
The third method is, 
The third Method toward a Change, Breaking Oaths.  Breaking through all Oaths they stand bound by, Of bearing true Faith and Allegiance to their Governors, of discovering all Treasonable Designs and Practices against their Persons or Authority: Oaths in which they deposited with them the richest Pawn it was possible for them to stake down, and gave them the strongest Security the others could require of their Fidelity and Obedience, their Salvation; Oaths in which they called God's Omniscience to witness these Engagements, and his Justice and Power to revenge the breach of them.  
And yet, as if they were no more to be held by them than Samson was with green Wyths or new Ropes, (which to his force were slight and weak as single Threads) or as if their consciences were no more to be wounded by Perjury, than the Germane Hard-men are by Sword and Shot; or last of all, as if they had a secret Recipe of being acquainted with Conspiracies, and not being affected with the Treason of them: All who are for innovating in Government, direct their Counsels against the Constitution itself, or the Supreme Person in it, to the Subverting the One, and Deposing or Murdering the Other, notwitstanding their Oaths to the contrary.  
But if there were no breaking through Oaths, (and yet I believe there is scarce any form of Regiment in the World which takes not this kind of cautionary Bond from their Subjects) they must make their way through all Natural Obligations to come at their end. 
Natural Obligations.   
For every man who is not born to Empire, 
Aerodius l. 10. Rer. Judicat. tit. ad Municipal. c. 3.  antecedent to all Oaths, 
Sed si Patriae, non nobis Nati sumus, etc. Cur licebit Civitatem tanquam Militiam deserere, cui Nativitate, cui Sanguine, cui Divino Humanoque jure addicti & adstricti sumus? Atqui qui Militiam deserit Adultero aut Homicida propterea gravius peccat. (inquit Aristoteles) quod hic unum aut alterum laedit; illa Remp. Quid de eo igitur, qui Civitatem, qui Patriam deserit? Jus Naturale, jus Gentium laedit sane ut jura Sanguinis non possunt Commutari ita nec originis.  and abstracting from the force of all Humane Laws, is born with a tie of Duty and Obedience to the Government under which he was born; 
Zouch fecial. Gent. p. 2. S. 2. sect. 17.  and he can no more dissolve, change or transfer this Obligation by a subsequent Protestation of his Obedience to a Prince or State, 
Aerod. pan. l. 10. tit. 1. Sparfim.  other than his Natural, than he could afore he came into the World choose of what Parents he would descend, the Country where, and the Dominion under which he would make his entrance into it.  
Yet farther, 
Entering into unlawful Oaths.  besides the wickedness of breaking through all Civil and Natural Obligations to bring on a Change, they bind themselves by impious Oaths, the most directly contrary to those Engagements, to labour it: Catiline initiated his Complices to the privacy of his Conspiracy by a Sacrament solemn as a Sacrifice to the Gods, drank to them in a mingled Bowl of man's Blood and Wine, made them pledge him and one another in that, and so doing, their mutual Faith, devoting themselves with horrid Execrations to suffer all ills, in case they infringed it, afore he ventured to acquaint them with the Villainy they were to be Actors in. And the Gunpowder-Traytors bound their Truth and Secrecy one to another in the wicked Project they had in hand, by the Sacrament of the Body of Christ.  
§. 2 
4 Argum. The Means of effecting it, Base.  The Means by which a Change is executed, are base and vile, generally by occult Fraud and Treachery, without any preceding Declaration of Animosity.  
If the Government be Monarchical, and the Change depend upon the removal of the present Possessor of the Crown, or the legal Heir and Successor to it, it's executed by Poison, a Stab, Shot, 
Tacit 2 hist.  or some such foul villainous means; the using of which is the Symptom, 
Arma aperta palam vites, fraus & dolus ecculta ecque inevitabilia.  or rather the Malady, of an abject profligate Mind, which a person of any bravery of Spirit can no more do, than he can protect himself against them.  
He hath the Courage to oppose Arms to Arms, and may be with success; 
Caesar apud. Sal. B.  but he dares not be an Assassin, or Poisoner: He hath no more a Soul that can be guilty of such base Actions, than he hath a Body that is defensible and proof against them. 
Catiline Hostem adversum homini strenuo opprimere haud difficile est pericula neque facere, neque vitare bonis in pr●mtu est.   
Or if it be accomplished with the formality of a Process, as ours was, when our Prince was Arraigned and Sentenced by a mock Court of Justice, and accordingly Executed; or as that of Naples was, when Conradine the Nephew of Conrade the Emperor, contending for that Crown, and the other of Sicily, with the House of Anjou and the Papal See, being taken at the Battle of Alby, was Tried, Condemned, and Beheaded in the public Streets of Naples: 
Raynald Annal. ad A. 1268. P. Aemil. l. 7. & Mich.  it makes it still more villainous; for there is no more capital Injustice, than that which is done with the Ceremony of the Law, and the Pageant-shew of Justice. 
Ritio de Reg to sic l. 3.   
But if it be a Republic, in the strict notion of the word, its Change is hardly to be effected without violence, as many times that of Kingdoms is not too, and the Government hath no warning to prepare itself against this danger, as in a just War denounced by a Foreign Enemy it hath; but like concealed Fire, it breaks out all of a Flame, which masters in a moment whatever opposeth it, or stands in its way.  
§. 6 
5 Argum. The Concomitants and Consequences of 〈◊〉 Change, Dire.  But fifthly, The Concomitants and Cousequences of a Change, are dire and mischevous: If it's not preceded and ushered in, it's attended and followed by Tumults and Insurrections, where the Sword is licentiated to do those horrid Wickednesses which I have too great a tenderness to mention, or, may be, you to hear; Virgins are deflowered; Matrons ravished; Sucklings hanging at their Mother's Breasts, snatched thence; Children torn from the Bosoms and kind Embraces of their Parents, and both either dashed against the stones, or impaled upon the Spears point, or swoon away through Famine in the streets; the Comeliness of Youth shamefully abused against Nature; Manhood tortured with all Cruelty; Old Age, without Reverence to it, and the tender Sex, without Pity to it, forced to suffer all the Contumelies of Military Insolence; Temples profaned and pillaged; ancient Inheritances turned to Strangers, and Houses to Aliens, or else sacked and burnt; all places filled with Lust, Rapine and Murder; the Air resounding with the dreadful groans of the dying; the Ground strewed with the ghastly Carcases of the slain, or drowned in a Deluge of their Blood; In short, where there is no other Spectacle but Sadness and Horror  
S. 4 But if these Arguments representing the sinfulness of endeavouring a Change, be not powerful enough to dissuade us from making such Attempts, the danger we may draw upon ourselves may be of force to discourage us. The Text presents us with this Consideration, where it is brought in as a Reason to deter us: For their Calamity shall rise suddenly, etc. and might be regarded by us as such here; But because I cannot treat of it with the same brevity as I have done the foregoing, I shall choose rather to handle it under the qualification I propounded it at first, as an absolute entire Proposition,  
That the attempting a change in Government, 
3 PROP. Or Doctrine The danger of defigning a Change in 3 respects.  proves dangerous and pernicious to the persons engaged in the Design.  
I shall exhibit the danger of it to your view in these several respects:  
1. From the difficulty of carrying on such a Design without detection; and in that case, the severity of punishment which shall be inflicted on the Agents concerned in it.  
2. If it be not prevented by discovery, but succeeds to their hearts desire, the punishment it may in probability meet with some time or other in this World.  
And 3. If it be so lucky and thriving, as to escape punishment in this World, yet the certainty of its being pursued, overtaken, and punished by Divine Justice in the World to come.  
§. 1 1. Then its difficult to carry on any design towards the Alteration of the State without discovery. 
The danger in the 1st. respect from Detection.   
1. And the difficulty of this ariseth in the first place from the number of those who of necessity must be engaged in an affair of this nature, 
It's hard to aviod discovery because of the number, the taking or treacherous humour of some of the Conspirators.  always too many to keep Council, and too few for Action. And in such a number there will be some who are troubled with a natural infirmity, are leaky and chinky in the Comedians Phrase, and cannot hold a secret; are in Boccalini's afraid if they should, that it would smell and corrupt their Breath, in the Son of Sirach's travel, with it and are in pain till they be delivered of it. This was the weakness of Dymnus a Complice with Philotas in the Conspiracy against Alexander. 
Sal. B. Cat. de Curio Huic homini non minor vanitas inerat quam audacia, neque reticere quae audierat, neque, suamet ipse scelera ●ccultare, etc.  He could not forbear telling it Nicomachus a Catamite Boy he loved, 
Tac. Annal. 15. ●rusira filentium & fidem in tot Censciorum Animis & cor poribus sperari.  who acquainted his Brother Ceballinus with it, and he the King by Motronus. And the Disease of Curius in Cataline's, who tatled it to Fulvia his Mistress, and she revealed it to the Consul.  
Others are of a treacherous disposition inclining them to betray whatsoever is Committed to their Trust, 
Curt. l. 6. num. 7  though under the strictest and Sacred'st adjurations of Secrecy to seal up their Lips in Silence, 
Plut. v. Alex.  and their Associates to boot, though leagued together in mutual confidence by the powerful Cement of a Sacrament.  
Nor is it reasonably to be expected otherwise, that men false to their Lawful Governors' Authority, should be true to one another in Villainy.  
§. 2 But 2dly, If it pass safe these pikes of Garrulity or Perfidiousness, some occurrence or other (which we call Accident and are apt to give to chance but in Truth happens not without the interposition of Divine Providence watchful for the Conservation of Governments it hath erected) administers some Jealousy of a Contrivance carried on against it. 
2 lie. It's oft discovered by some strauge Providence.  Either to the Rulers and Conductors of Affairs, or persons unconcerned in the management of them.  
This occasions the apprehension of the suspected, 
Tac. Annal. 15.  who through Fear or Hope are wrought upon to discover all they know of the Confederacy and Confederates: 
Cruciatu aut Praemio cuncta pervia esse.  For Torments or Rewards are the Picklocks of all Secrets, and scarce a humane breast so fastened with the bars and bolts of Obstinacy, which one of these will not open: So Mordecai either overheard Bigthan and Theresh contriving to lay Hands on Ahasuerus, 
Esther 2. 21, 22.  or suspected their Design and Accused them. So it was in Piso's Conspiracy. Milichus a manumised servant of Scevinus, 
Tac Annal.  one of the chiefs in that Plot against Nero, suspected he had some such Design, from his calling for his Rusty-Sword, and ordering it to be scoured and sharpened, Filleting useful for the binding up of Wounds to be got ready; the making his Will, and giving his Slaves their Freedom; all which he did but the day before it should have been put in Execution: Thereupon he accuseth him to the Emperor, and on this dark intimation alone he is seized and brought before him; where, while he stood Confronted by Milichus singly, he confidently denied any knowledge of it; but understanding Natalis had declared something, he forthwith Confesseth all, and names his Complices: Lucanus, Quinchanus, 
Joan. Buss. l. 16. c. 12. p. 3. p 303, & 304.  Senecio; the first of which upon Examination did his Mother, the other two their Intimatest Friends Two Domestics of the Duke of Bourbons, Martignon and Argogne, penetrated into his Conjuration, and revealed it to Francis the first: So the Sagacity of one of our Princes from an obscure Expression in a Letter to the Lord Monteagle, warning him to keep from that Session of Parliament, becanse it should receive a Terrible Blow, scented out the Treason, which was then near perfected, and that Powder should be the Instrument of it: confirmed in which conjecture more and more by weighing the Word, he gives order for a diligent search to be made of the Cellars and Vaults about the Parliament-house, which happily ended in the taking the Prime Artificer of wickedness standing before the doors as one of them; where all the Engines prepared to work the Dire mischief lay hid under Piles of Wood and Coal.  
Thus God undiscerned, 
Psal 64.. v. 56, 78  shoots with a secret Arrow at those who encourage themselves in mischief, and commune among themselves of laying snares, and say, that no man shall see them; so that suddenly they are wounded, and he makes their own Tongues to fall upon them.  
Thus he ordereth it, 
Psal. 9 15.  That they fall into the Pit which they digged for others; and that in the Net which they laid privily should their own foot be caught.  
§. 3 But if it neither be detected beforehand by the Vanity, Looseness and Faithlessness of men, 
3 lie. It oft fails at the point of Execution  or Gods Miraculous Providence, it oft fails at the very nick and point of Execution through precipitancy and Inconsideration.  
The design of Quinctianus against the Life of the Emperor Commodus, 
De Quintiano, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  miscarried by his rash drawing out his naked Poiynard, 
● Herodian l 1. vita Commo p. 12. edit H. Steph.  and presenting it towards his Breast with this Compliment, The Senate sends thee this; for this, though small warning, gave him opportunity to make his escape.  
In like manner did that of Antonius de Volaterra against Laurence di Medici, by so little notice before, as the crying out of, Ah Traitor! gave him to prevent it.  
§. 4 But suppose it to meet with all the success Conspirators themselves can wish themselves, 
2 d. Danger is of its being punished afterwards, though it succeeds for the present.  yet in the second place; these persons are oft at the long run overtaken by Vengeance, and explarily punished in this World.  
Innumerable footsteps of this justice are left us standing both on Sacred and Civil Records: The earth opened her mouth wide and swallowed up Corah Dathan and Abiram with their Rebellious Crew in the very act and height of their wickedness: 
Numb. 16. 32.  Abimelech, who died his Princely Scarlet in the Blood of 70 Brethren he slew, 
Judges 9 ch. v. 53.  that he might rule without control, had his Skull at the storming of Thebez broke by a Stone thrown from a Woman's hand, on which the Historian, who relates it, makes this remark.  
Athaliah who murdered all the Royal Line of Judah (except an Infant Heir preserved by his Aunt for a more favourable juncture) that she might reign and reign without a Rival, 
2 Kings c. 11. 16.  fell from her Greatness by the same bloody steps she mounted to it; was slain by her Guard within the Verge of her Palace.  
Jeroboam the grand Usurper of the Israelitish Crown, though he escaped in his Person, yet was punished in the utter extirpation of his Posterity; 
1 King 15. 29.  Nadab his Son killed and all his Family by the Sword of Baasha, not one left alive who breathed.  
This murderer's Son Elah, 
1 King 16. 10, and 12.  together with all the Male Line destroyed by Zimri; not one left who pissed against the Wall.  
Zimri after seven days reign, 
1 King 16. 15, 18.  laid hands on himself to avoid falling into Omri's who Besieged him, burning his Palace over his own head.  
Shallum who took away Zechariah's Life and Kingdom was deprived of both within a Month by Menahem, 
1 King. 15. 30.  whose Son Pekajah had the like turn done him by Pekah the Captain of his Guard, 
2 King 18. 9  and he by Hoshea, who in the 9 th'. year of his Usurpation was stripped of his Regality, and carried Captive by Salmanezer into Assyria and Media, 
Quod de Caesure memoriae Traditum est hoc etiam de Gordiano evenisse perscribit nam omnes quicunque illum gladio appetiverunt (qui novem fuisse dicuncuntur) postea inte remptis Philippissua ma nu suisque gladiis & iisdem quibus illum percusserant interisse dicuntur, Jul. Capit. vi. Gordia 3tii p. 241. ed. C. Sigonii.  and with him expired that Monarchy.  
And should I travel now out of Sacred Story into Profane for Instances, time would fail me in recounting the Tragical ends of Usurpers or Rigicides, of Cyrus who seized on his Grandfather's Kingdoms, of Bessus whose Murder of Darius Ochus caused the Translation of the Empire from the Persian to the Greeks, of Philip the Usurper of the Macedonian Crown, slain between his Son Alexander the Great and his Son in Law Alexander of Epirus at the Espousals of his Daughter; of Pisistratus who invaded the Athenian, Julius Caesar who Invaded the Roman Government: The Murderers of Gordian the Emperor, who fell all by their own hands, employing those very Swords against their own Lives, which they had before used to take away his.  
And infinite numbers more mentioned by the Roman, Byzantine and other Writers; 
Cuspin t. Maximus Sidon 2. Ep. l. 3  only I cannot omit two memorable Examples. the one of Maximus, who procured the Murder of Valentinian the Third, 
P Diac. l 17 Mat 26. 52. Rev 13. 10. Tac. A. Loquens de Galbae occissoribus, nec priores nec futuri principes terruere, quo facerent scelus cujus ultor est quisquis successit.  Torn afterwards in pieces by the People of Rome; the other of Phocas, who through the barbarous murder of his Master Mauritius, ascended the Throne of Constantinople: He taken by Photinus, received a suitably reward, and had his Head, Hands, Feet, and Privities cut off  
In these, generally speaking, is that saying of our Saviour verified, They who take the Sword, [take it against lawful Authority] shall perish with the Sword, [the Sword of Justice;] And of St. John, He that killeth with the Sword, must be killed with the Sword; by the Sword, very oft, of him whose way to the Throne that persons Sword cut, 
Tac. l. 1. hist de Galbae occisoribus omnesque conquiri & interfici jussit, non Honore Galbae sed tradito Principibus more munimentum ad praesens in pos terum ultionem.  in murdering him who sat thereon; for Princes recompense such a kindness done them, by revenging it on the Authors: David did it on the Amalekite who slew Saul at his own entreaty, and with exemplary severity on those two who slew Ishboseth their Master, and his Competitor for Empire, cutting off first their Hands and Feet.  
Amassas put to death the murderers of his Father Joas; Alexander, Pausanias and his Abettors; and thus Vitellius did those who killed Galba; Probus, the murderer of Aurelianus and Tacitus; Theophilus, the murderers of Leo Armenius, though his death made his Father Michael Balbus Emperor; and Claudius, as great a Bruit as he was, 
Zonara's de Theophil. & Zezim. l. 1. p. 35. ed. p. 35. ed. Steph. de Probo me morat.  those of Caligula: And a Christian Council hath enjoined the Successor to take this just revenge of those whose hands were imbrued in his Predecessors Blood.  
But if Justice doth not follow them so close and fast, as to signalise herself in the overtaking and punishing them here, she will pursue them into another World, 
Sueton. 6. Conc. 6. Tol. v. l. 7. tit. 2. c. 20, 21, 22, 23.  and there certainly apprehend and chastise them: In this sense that of Amos shall be fulfilled, He that escapeth of them, shall not be delivered.  
And therefore, 
3 Danger Of being certainly punished in the world to come, if it escape scotfree in this.  if we have seen or observed men who have been active in disturbing the Order and Tranquillity of States, and turning them topsy-turvey through Ambition or Revenge, go off the Stage gloriously with all their ill-got Power and Greatness, or at least steal silently into their Graves, (as a late Usurper, and a later Boutefeu, among us have done, whose Names I'll commit to Oblivion, 
Amos 9 1.  because I will not gratify their Vanity in thirsting after a great Name) though we are no more to envy than applaud their Fortune, but really pity their misery, such, that their Crimes were not punished according to their Condignity here, but reserved to be so in another World, with pains that Almighty Vengeance alone can inflict, and the Damned alone sustain.  
There, there, at God's Tribunal, shall they stand to be judged, whom the Bench hath been too weak to reach, or take cognizance of; and then shall his terrible Sentence deliver over such who have evaded the lash of the Law to evil Angels, his Executioners, to scourge with Scorpions.  
Then with his own right Arm shall he discomfit, and overthrow in a perpetual Destruction, such successful Rebels who have been too strong for the Arm of Flesh to correct.  
For, should he not do this, that infinitely impartial Justice of his, in rendering to every man according to his 
a Job 34. 11.  ways, and the fruit of his 
b Jer. 17. 10. & 32. 19  doings; that exact Truth of his, which hath declared, though hand join in hand, 
c Prov. 11. 21.  the wicked shall not be unpunished, would be liable to be questioned and impeached.  
Upon that Justice and Truth then which can never be justly and truly taxed, we may be confident that they shall then receive their woeful Doom.  
For can it be thought, that he who will not hold him guiltless that taketh his Name in vain, should connive at the violation of all Obligations of Duty and Fidelity contracted in that Name; and let such escape scot-free who do this that they rise up against them who wear his Name, and are clad in the Rays of his Majesty? That if men shall be in danger of Hell fire for calling their Brother Fool, 
Mat. 5. 21.  they shall be in none for railing against their Superiors invested with Authority from above, 
1 Pet. 1 2. c. 9 comp. with the 10. Jud. ● comp. with the 13.  and acting by a Commission from Heaven? St. Peter and St. Judas have taught us otherwise, viz. That God reserveth such who speak evil of Dignities unto the day of Indgment, to be punished: for the blackness of darkness for ever.  
Certainly, if neither Thiefs, nor Extortioners, nor the Covetous, shall inherit the Kingdom of Heaven, 
1 Cor. 6. 10.  as St. Paul hath told us they shall not; If petty Thiefs, who steal a Lamb from the Fold, or a Thimble and Bodkin out of the House; small Extortioners, who take Ten in the Hundred; poor Covetous Ones, who rake and scrape to save a penny, shall not: I say, Certainly such Thiefs who rob and spoil whole Countries, such Extortioners who by their exactions for the maintenance of their unwarrantable Armies, poll and flay the People to the skin, such Covetous who are not to be sated with all the plundered Wealth of Provinces, (and such are all Rebels against Government) shall not.  
If such Hypocrites who make long prayers to devour widows houses, 
Mat. 33. 14.  shall receive greater Damnation; then they who do so to swallow whole Kingdoms in a Usurpation, shall receive That, or a greater than the greater.  
If Liars, Sorcerers, Whoremongers, Murderers, and Idolaters, shall receive their part in the Lake which burneth with fire and brimstone, 
Rev. 21. 8.  as we are informed they shall; surely such Liars, who maliciously slander their Prince, first to weaken his Credit, than his Hands; such Sorcerers, who with the Witchcraft of cunning and fair speaking alienate the People's affections from him; such Whoremongers who are guilty of, and stand answerable to Justice for all the Rapes and Deflorations Soldiers raised by them to begin an Insurrection, and make a Revolt, in the heat of War and Lust commit.  
Surely then those Murderers of their honest fellow-Subjects who will not side with them in taking up Arms, and of their Prince if they prevail; then those Idolaters, who, crowned with success, erect false Power in opposition to the legal One, and would compel all to acknowledge and pay homage to it, like Nabuchadnezzar, to fall down and worship the Image they have made and set up, shall be cast there.  
S. 5 §. 1 I have now gone through the several parts of the Text in speculation, but will resume them again, 
1 Use of Reproof of those who in th●●●●●●ctice dissever the Commands of Fearing God & the King.  and try how practically useful they may be to us.  
And first, The inseperability of these two Commands of Fearing God, and Honouring the King, may serve for a Reproof against two sorts of men, whose Cloak of Hypocrisy or open Profaneness put asunder in practice what God hath joined together in precept.  
The first make use of their pretended Fear of God, to justle out the King's Honour; their serving Him, to excuse their Disobedience to This; their fits of Devotion and Ecstatical Raptures, their acts of Disloyalty; their asserting the true Religion, justify their rising up against Majesty.  
The other pay their Duty to their Prince, at the rate of substracting it from their Maker; think with their Allegiance do discount for their Irreligion; that being good and faithful Subjects, makes amends for being bad and false Christians; being right for the Government and Laws of the Land, satisfies for Actions unbecoming and scandalous to the glorious Gospel of their Saviour.  
These are such gross mistakes, and the practices grounded on them so dangerous, that the entertainers of such Principles, and such Actors, deserve the sharpest rebuke, to be told with all smartness on both ears: That a devout stirrer up of Sedition, a religious Incendiary, a godly Rebel, on one hand; and an atheistical royalist, a dissolute Leigeman, a wicked good Subject on the other, are contradictions in the adject: To be subject to the Powers which be, for conscience-sake, because ordained by God; and to strive or fight with them for conscience-sake, because they are not of the same persuasion in matters of Faith with us, of the same piece in Religion: To honour God's Vicegerent, by a dutiful deporting ourselves towards him; and to dishonour the Sovereign of all the World, who constituted him such, by flagitious lives, are inconsistent impossibilities.  
§. 2 But 2dly. If the dividing the Commands deserves such a reproof, the neglecting the caution or the going directly against the wise Charge in the Text, 
Reproof 2. of those who are given to change, and particularly of us of England.  of not meddling with those who are given to change, requires a yet sharper rebuke.  
It's observed of Islanders, that they are usually as variable as the Wether of their Climate is; and it hath been our reproach, that none have been more so than we.  
After that great and total change which the success of the last Rebellion produced, the subversion of the Monarchy for a time, how many several Changes did we pass through after! We shifted Scenes of Government, or rather Anarchy, as oft as in the Pythagorean Opinion the Soul doth Bodies.  
First, The obscene part of a House of Commons, which had the impudence to style itself a Parliament, domineers; next, upon their being thrown out by their own Army, a Council of State, formed for the most part of Officers; then a Convention of some of their Creatures, or confiding Brethren, with the assumed name of a Parliament too; then a single person, and he a General forsooth, advanced from a Lieutenant or Captain at first, (and that Officer extracted from an indigent Gentleman) with the specious title of Protector of the Commonwealths of England, Scotland and Ireland: He succeeded by an unequal Son, unfit to hold what he had got, and so deposed by his ambitious and jealous Kindred: then at the Armies call that filthy part of the Commons return to take the Reins of Government, who not pleasing their powerful Masters, are a second time disgracefully expulsed by them; then a Creature of the Armies begetting and moulding, with a new name of their own devising, a Committee of Safety, is substituted; this occasioned a difference between the English and Scotch Army, the last declaring its dissatisfaction against the Proceedings of the former; and the Contest ended by the gradual mouldering away of That, and the subsistence of This, in placing the ejected Members once more in their Seats; who being scarce warm there, had unwelcome Guests added to them by the prudent Fabius, General MONCK, viz. those who were secluded (1648.) by violence, for voting the King's Concessions satisfactory, and a ground for Peace; who dissolving themselves, made room for the sitting down of that Assembly which recals home our Exiled King and His Brothers.  
And when all the Tribes seemed unanimous in bringing back our David to his Throne, and he was according to their wish safe seated thereon, one would have thought all these Feverish Distempers should have been allayed, our floating Island fixed by His Restauration, as they say Delos was by Apollo's Birth. But there was no such matter; for there was a Party of men injured, as they supposed, by His Restitution, because it stripped them of their ill-got Wealth and Power: and these were restless to bring all things back to the late Confusion again, as the probabl'st means to re-imburse and reinstate themselves.  
These endeavoured to seize His Majesty's Castle of Dublin, and make an Insurrection here; and being defeated in both, continued the carrying on of the Design here, which they thought to accomplish by surprising the * Tower; and to facilitate that, resolved to set fire on the City, 
1663. June 1. in Ireland.  for which several Army-Officers being taken, Arraigned, and Convicted by the Teflimony of others and their own Confession, were Condemned and Executed the April before that September in which great part of it was laid in Ashes. 
1666. April 26. in They were Tried at the Sess. in the Old bailie▪   
There was another Party indeed for His Restauration, yet not for His or the Kingdom's sake, but with hopes to have their fallen Ark of the Covenant and the Kirk-Discipline reared and set up; like the People of Rome, 
Liv. Ind libertatis auram captare unde servitutem timendo in eum statum Remp. ad duxerant.  who oppressed by the Decemviri, looked up to the Nobility, in expectation by their help to breathe free Air, who by fear of their Power before had brought themselves into that state of Servitude.  
These finding themselves mistaken in their measures, engaged themselves in our Neighbourhood of Scotland in two actual Rebellions, the one at Pentland-hills, the other at Bothwel-bridge, for the Cause of the holy League. 
1666. Nou. 26. 1679. May 29.   
And both these (neither being disheartened by their former ill success) joined together lately in one common Design, either of undermining and blowing up the Government by Fraud, or overthrowing it by plain force.  
I will not trouble you with repeating to you the method of this last Project, which you have had fully and yet succinctly deduced in His Majesty's Declaration; but it may be I shall trouble you, and grate your tender ears, in charging you with assisting towards it, and so bringing you in as Meddlers with them who were given to change.  
For, Did not you show yourselves such, by siding and going along with that Faction which wrought the last dismal Change, or by following men who traced their steps, and practised the same methods of Sedition which ushered in that Rebellion?  
For first, Did you not greedily swallow down the Lies they fed you with against the Government; sometimes as if it was making itself Arbitrary and Tyrannical; other times as if it was selling you for Bondslaves to the French; and by and by as if it were introducing Popery, Images were just a setting up in your Churches to be worshipped, and the holy Water for sprinkling was already in the Porches?  
And when the falsehood of these were discovered to you, were you not as ready to entertain any new ones they devised to stop those Leaks, (though never so ridiculous?) Had they not enured you so to them, or you yourselves, that your Spirits were not to be kept up without them; as men accustoming their Stomaches to Brandy, are fainting if they warm them not ever and anon with a Dram of the Bottle.  
2. Have you not had their persons in the greatest admiration, who made the biggest noise for Religion and Liberty, while their Lives manifested they had extinguished the One all but the Name, and their arbitrary proceedings that they were resolved to prostitute the Other to their own Lusts? Such who had scrupled at Order and Decency in the Church, but had made none of involving three Kingdoms in misery and Confusion; strained at Conformity, but swallowed down Rebellion; stumbled at a Ceremony, but leaped over the Murder of their King?  
Were not such esteemed the fittest persons you could choose to represent you, and act on your behalf; Atheists, to Reform Religion for you; Bankrupts, to secure your Property; Old Army-Officers, to guard your Liberty; and Conspirators of forty years' growth and upwards, to shield you from the danger of the late Plot?  
3. Last of all, Did you not look upon yourselves as absolved from the Oaths of Allegiance and Supremacy, and on them as antiquated Bonds? Or were you not for expounding them so as they might be best accommodated to Rebellion, or willing Disciples of such Masters who did? That they were stipulations of a conditional Obedience, provided the King maintained your Rights, and that limited and restrained to some Cases only; so that the King not performing the former, you were not bound to the latter; or commanding something without the Verge of his Authority, might be opposed by Arms, and forced within compass; or that they might be violated without sin, for promoting such great goods as the Power of Godliness and the Freedom of the Gospel? Did not the Casuistical Divinity of such Rabbis please you, who directed you in order to shake the Crown from off the Monarch's Head in time, as well as to enfeeble his hands for the present? How, 
A Pamphlet entitled, No Prot. Plot, 2d. part, p. 26. ad calcem:  as Jurors, sworn to make true enquiry between Him and Prisoners at the Bar, you might break such an Oath with the deepest sense of Religion, 
and a Treatise of occasional Commun.  before sworn with a sound Conscience; call Damnation upon your heads with the Fear of God before their eyes? How in singleness of heart you might receive the Communion kneeling, to capacitate you for an Office whereby to do mischief to the State, and yet be free from the Idolatry charged upon that gesture there?  
§. 3 If you have in any of the forementioned respects been guilty, 
Exhort. 1.  as it's more than to be suspected you have, I exhort you to wash away the contracted guilt with the Tears of Repentance, 
Not to meddle in bringing about a Change.  and to take care for the future of drawing any farther on yourselves. If you have sinned in this kind, sin no more.  
The Contrariety of any ways assisting towards a change of Government, to the Doctrine of Christ enjoining subjection to all Powers irrespectively which are lawful, 
Rom. 13.  because ordained by God; To a Caligula, 
S. Aug. l. 5. de C. D. 21.  as well as an Augustus; to cruel Nero's and Domitian's, as well as to courteous Vespasians; to an Apostate Julian, as well as a Christian Constantine: because they had equally their Power from Him; 
1 Pet. 2. 12, 13.  to that demanding us to pray for all in Authority, because constituted by Him; Of the Vices, which drive and push men on to this, (such as are discontent with the lowness of their station, Ambition to climb higher, Covetousness to make themselves richer, Envy against those who are above them in Place, or exceed them in Fortune, Revenge for some conceived affront or neglect) to a Christian Frame of Spirit; the baseness of the courses taken to bring it about, Lies, deep Dissimulation, and Perjury; Of the means to execute it, Devilish Fraud and Treachery; the horrid Concomitants and Consequences of it, Confusion and Desolation, should be very powerful Arguments to dissuade you from meddling.  
But if the Villainy and Wickedness of it will not, certainly the Danger of being discovered, through the Falseness and Cowardice of Partakers with you in the Design; or by some unforeseen (and therefore unpreventable) occasion; of miscarrying at the very nick of executing it, through rashness or faintheartedness; or if it take effect, and you succeed for a time, the danger of being afterwards overturned, and brought under the Wheel; (for Rebellion, though it prospers on the Stage through four Acts, 
Cicero Catiline. 4.  is generally plagued in the fifth; 
Nulla esse potest in tanti sceleris immanitate immanitate punienda crudelitas. ) and then, in all the forementioned Cases, the certainty of being punished should discourage you; which, let it be never so sharp and painful, the black Complexion of your Crimes will make it construed Mildness and Clemency; Or, if the Torments man can inflict are too mean Considerations to dishearten men of Bravery from thus attempting, surely those which God can and will lay on you, should affright you; if the Prince's Wrath will not, Damnation should; if the Gallows, the Wheel, Dismembering, Unboweling, Breaking, will not, Hell, its Fire, Smoak, Chains of Darkness, should; if the Pains of the first Death cannot, those of the second, containing all the exquisite sorts of Pain which usher in the first, intended into infinity in degree, extended into eternity in duration, (the Portion in the next World of the most prosperous and thriving Rebels in This) should; under all which this shall be a farther aggravation, the Reflection that Lucifer, Chief of the Rebel-Angels Armies, and Ringleader of all here below, shall be the Minister of God's Vengeance to you, whom his subtle Arts first inveigled and drew in.  
§. 4 And now, 
Exhort. 2. To praise God for the discovering & preventing the impious design of making a Change in the Government.  If upon the score of Religion, a sense of the impious Villainy of endeavouring a Change, a consideration of the dreadful everlasting Torments with which (unrepented) it shall be revenged, you detest such thoughts, and abhor such Miscreants who are inclined that way; you may, at my entreaty, or rather Gods by me his Ambassador, be induced to comply with another part of your Duty, which is, to praise and magnify the riches of his Mercy and Goodness, in preventing the Change designed to be brought upon this Nation, by men who wiped their mouths, and called themselves the peaceable People of the Land, while they had War in their hearts, and there delighted and wantoned in mischief, and all the dismal consequents of that; For bringing to light all their secret Counsels of Darkness; For baffling their Devices, and making them of none effect; For disappointing their proud hopes, and turning their weapons formed against his Anointed and his Friends, upon themselves.  
If the stopping Blood from breaking out in such plentiful issues as should cover the face of the Land again; If the repressing of Rape, Uncleanness, Robbery, Profanation of holy things, and all other sorts of Disorders, which are not barely committed, but privileged in Tumults; If the sheathing up the Sword, and shutting up Fire from ravaging, and making this Eden of ours, this Garden of the Lords, desolate as a barren Wilderness; If the not letting loose upon us other Judgements for the just Punishment of our Murders, and those forementioned Crimes, deserve an humble and thankful Remembrance of God's gracious deallng, it's due upon these occasions, the detection of a horrid Conspiracy to raise an Insurrection, whose mildest aim, interpreted by the greatest Charity, could not be less than seizing on and imprisoning the King's Person, till he should have consented to their wild demands; and another of a more barefaced Impiety, against His Life, His dearest Brother's, many of the Lords of His Council, of the Magistracy of His capital City, of the rest of the Body of His Subjects, whose signal Loyalty had marked them out for fit Victims to Fanatic Rage. A Murder, as relating to the King, not only execrable in itself, but in its circumstances likewise: For they who had murdered Him before in His Reputation, by mis-calling Him Tyrant, (whose fault was His Clemency) intended to murder Him in His Person, after the same manner as they in 
* Tac. An. nal. l. 15. & 12. hist. Et cepisse im petum Subrius Flavius ferebatur in scenam Canentem Neronem aggrediendi. Afterwards at Baiae, Cujus amenitate captus Caesar. crebro ventitabat, balneasque & Epulas inibat omissis excubiis & fortune sunt male.  Piso's Conspiracy did Nero, the worst of that denomination; To which purpose, they of the Faction who had the Learning may be supposed to have examined that History, 
Then, Tandem statuere Circenfium judorum die qui Cereri celebratur destinata Exequi.  to parallel it the fitter.  
For they designed to do it as he should go to or return from some of his Houses of Pleasure, (as they did that Emperor at Baiae) as least secured there by Guards or Friends; or at some Recreation and Pastime, as they did him at the Theatre or Circersian Game; and resolved if their Design should be prevented by a Discovery, 
Tac. Annal. 15. c. 15. de Nerone, Crebro rumore lacerabatur tanquam viros insontes ob invidiam aut metum extinuisset; ceterum ceptam, adultamque conjurationem esse, neque tunc dubitavere quibus rerum noscendi●nra erat & fatentur qui post intevitum Neronis in urbem regressi sunt.  impudently to outface the World they had none; so they have actually done, though it was proved by the Depositions of persons engaged in it, and confessed by Parties suffering for it, and that at a time chiefly when they should speak the Truth, or could be least supposed to lie against themselves, viz. at the point of death; as the wellwishers to Piso's Conspiracy spread it abroad, That he and those others executed upon that score, were murdered out of envy or fear: albeit they who pried narrowly into Affairs at that juncture, and those who had fled, upon their return home after Nero's Death, allowed the Truth of it.  
Such (alas!) is the unhappy condition of Princes, that they must be first oppressed by an Insurrection, afore it will be believed there was one a hatching, and men seemingly unprovided should venture to contest with their armed Forces; Murdered, before it will be entertained there was any Treasonable intention against their Lives.  
But I hope otherwise, at least of a great part of this Nation, of all who were not partakers of the Secrecy, that they are fully convinced of the reality of both the Conspiracies: 
Dion. l. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And if we are, acknowledging God's Providence (which is always awake to conserve the Peace of Kingdoms and States, and takes the Persons of Kings and Princes into his particular Care and Guardianship, unless otherwise provoked) in the Discovery, awakening the minds of some of the Conspirators with the horror of their meditated Crime, and filling others with such suspicions of their Complices, that they could have no peace with their Consciences, nor calm in their Breasts, until, like Jonah in a Storm, 
Sueton. v. Domit. c. 21. observat conditionem principum esse miserrimam, quibus de con●uratione comperta non creditur nisi occifis.  they had revealed their own Gild, and discovered others; acknowledging likewise his goodness in preventing the mischiefs which would have ensued had they taken effect, let us adore and praise his holy Name for these marvellous acts, that he hath delivered David his Servant from the peril of the Sword which was ready to be drawn against him, preserved his Anointed, the Breath of our Nostrils, from being taken in the Pit which was digged for him, and that he hath not given us over a Prey unto the teeth of our Enemies, but their Snares are broken, and we, with our Souls, our Lives in our hands, are escaped out of them; Yea further, that he hath driven them back, and making inquisition for Blood, he remembered to bring to open Light and condign Punishment men who thirsted after it: Let us, for this eminent mercy, be praising him, and with the memorial of our deliverance, transmit our Thanks to Posterity; for the gracious and merciful Lord hath so done it, that it ought to be had in remembrance, and the Wonder declared unto the Children of Men.  
Together with these Praises, let us join our ardent Prayers, That he would change the hearts of such evil-minded persons, whose disaffection to the Government makes them afflicted and grieved for its Prosperity; and put them in fear, such as they may not dare for the future to think of disturbing its Peace; Or if they will not be afraid, yet that he would not suffer them to have the upperhand of us, but still continue to deliver David his Servant from the hands of such strange Children whose right hand is a right hand of Iniquity; and making ready the strings of his Bow against the face of them, he would put to flight and scatter the People who delight in War.  
So shall it come to pass, 
Tac. Annal. 2. ferenda Regum ingenia, neque usus Crebras mutationes.  that our Prince having the Hearts or the Necks of such who would have disturbed the Tranquillity of his Government, by endeavouring a Change, (Change, more destructive to a Nation than the worst of the worst Governors can be;) we his People, secure even from the Fears of Calamity and Ruin, shall enjoy every one our own, our Flocks and Herds, the Fruit of our Labour, and our Fields; a Trade which shall silence all complaints of Poverty and Decay, or all grounds for them; our Wives, Children, Servants, Families, with safety, and our persons with freedom; and a farther Blessing than all this, even the Lord for our God.  
Now God, who alone can, give us all this peaceable frame of Spirit here, and then reward us with that happiness hereafter which consists in the fruition of Himself;  
To whom, One undivided Essence, subsisting in Three Personalities, the Father, Son, and Holy Spirit, be ascribed all Power, Glory, Might, Majesty and Dominion, throughout all Churches of the Saints, now and for ever, Amen.  
FINIS.