A SERMON Preached at STOW, IN THE COUNTY of BUCKS, On the Ninth of September, 1683.  
BEING The Day of Thanksgiving Appointed by the KING's DECLARATION, FOR Acknowledging God's great Mercy in Discovering and Defeating the late Treasonable Conspiracy against His Sacred Majesty's Person and Government.  
By THO: WAGSTAFFE, M.A.  
LONDON, Printed by Samuel Roycroft, for Walter Kettilby at the Bishops-Head in St. Paul's Churchyard, 168●.   
PROV. I. 10, 11, 12, 13, 14, 15, 16. 
10. My Son, if Sinners entice thee, consent thou not.  
11. If they say, Come with us, let us lay wait for Blood, let us lurk privily for the Innocent without cause.  
12. Let us swallow them up alive, as the Grave, and whole, as those that go down into the Pit.  
13. We shall find all precious substance, we shall fill our houses with spoil.  
14. Cast in thy lot among us, let us all have one purse.  
15. My Son, walk not thou in the way with them, refrain thy foot from their path.  
16. For their feet run to evil, and make haste to shed blood.  
THat Solomon (by these words) did not chief intent to caution men against joining with common Thiefs and Robbers, against taking part with such who made Stealing their Trade, and lay by the Highway to kill men for their Money; but that he had a further prospect to Thiefs and Murderers of a more public nature; To such Combinations and Confederacies as would pillage a Nation, and involve a Kingdom in Blood, seems not improbable for these following Reasons.  
1. Here is a set and continued discourse, a thing earnestly pressed and recommended for several Verses together, which is unusual in this Book, and perhaps there is not the like instance in the whole Proverbs; which shows, that the Matter here spoken of, is both of extraordinary weight, and also that there is some aptness and disposition in men towards it, to be ensnared by it. Now though 'tis well to persuade men from being common Rogues and Cutthroats, yet sure there needs not much Cogency of Argument. The matter is plain and obvious, and the least Proverbial Sentence seems to be sufficient warning. Open and barefaced mischief needs not great Wisdom to discover, nor much discourse or vehemency to forewarn. But there are Villainies that have Cloaks and Covers, fair and specious shows, which require Art to unrip and take off; And there are creeping and contagious Evils, which easily infect the inconsiderate and unwary; the unstable and hasty are apt to swallow any Bait that is well disguised. In these cases therefore Caution is necessary, and sure 'tis not a fruitless earnestness to advise men to beware of joining with those who may pretend they are plotting for God, and conspiring for Religion, when (in Truth) they are only lurking for blood, and laying wait for spoil.  
2. Here is Caution against Enticements, If Sinners entice thee. And do common Thiefs do this? do they go about to gain a Party, and make themselves strong by Numbers? this is the way to ruin themselves, and to lay them open to discovery; a few are sufficient for the purposes of stealing, and if they meet with Men of the same complexion, they easily unite, and there needs no great subtlety and contrivance to make them agree in the same common work; but Associations are for the mighty Destroyer's. The Government is not easily opposed, and Rebellions and Insurrections, (how few soever the Contrivers are) must be the work of a Multitude. Men of this Character therefore are the Sinners that entice; They must have men to carry on their designs, and they have Agents and Emissaries in all parts of a Kingdom, to work upon the giddy, to seduce the unsettled or discontented. The great Enticers are the Prudent and Politic, that are skilled in all the arts of Insinuation; that are excellent at creating Fears and Jealousies, whetting Discontents, and raising Storms in the minds of men; that can conjure up Dangers in the most merciful and orderly Government, and make men believe they are lost and undone, when they are in the happiest condition of any people in the World. These than are Enticers to purpose, that can entice men out of their wits, that can make them believe Impossibilities and Contradictions, and give up their Faith to things, as irrational and unaccountable as any Fable or Romance. And to this may be added, That to join together in common Stealing, needs not, nor can have any such cunning Methods. What Arguments can there be to make a man a Thief? What fair flourishes and pretences to win a man that hath any thing of Sobriety to their Company? When they go to rob, they do not tell one another, that they rise to secure their Property, they fight for Liberty, and associate in defence of Religion; but the business is plain and downright Villainy. But Treason and Sedition may be smoothed over, and there is art and contrivance to make men swallow Rebellion. The People of Israel might be told they were a Free People, that Solomon invaded their Liberties and Privileges, that therefore they did but themselves justice if they took the cause into their own hands and righted themselves; that their King was a Favourer of Idolatry; that they were God's People, and therefore ought to secure God's Rights as well as their own, and not suffer any Innovation to be made in Religion; that their taking up Arms therefore would not be Rebellion, but a Spiritual work, a setting up God's Cause, and destroying his Enemies; That God gave the Land of Canaan only to those that worshipped him rightly and kept his Covenant, and that they were only the Persons; that their King, and those that adhered to him had fallen off from God, and therefore had forfeited all their propriety in the Government and the Land; That all the Right was devolved upon them the true Worshippers, and they were (by God's Donation) Heirs to the wicked and Idolatrous. And therefore in rising against them, they did but take the best course they could to gain their own. These or such like ways of Enticement might be used by designing Men; and such a cause will allow of a great many slights and politic Pretences, whereas downright Thievery will admit of none. Men cannot be persuaded when they go to steal and kill, that they fight the Lords Battles, and destroy the wicked and Heathen in the Land. But Zeal and Conscience, and sanctified Pretences may be set up to draw men into Rebellion and Treasonable Conspiracies; and therefore 'tis more likely that such were the Sinners that Solomon speaks of, that enticed men to confederate with them. The conjunction of Thiefs is but a Knot of a few; but this is an Association, a League, a Conspiracy of many Murderers.  
3. These Expressions seem to intimate the same thing; Let us swallow them up alive as the Grave, and whole as them that go down into the Pit: We shall find all precious substance, we shall fill our Houses with spoil.  
These import greater mischief and cruelty, and greater gain than is usually agreeable to the State of Confederate Robbers; for though they may now and then murder men by the Highway, though they may kill men in their beds, yet what is this to swallowing men up as the Grave, which swallows up Kingdoms, and devours whole Generations? 'Tis Insurrections and Massacres that thus triumph in Blood. Every Murderer kills a man, but 'tis only rebellious Leagues, and treasonable Associations that have a stomach like the Grave, that always eat and devour, but are never glutted nor satisfied. Neither is it for half a dozen Villains to promise to themselves and their Associates such mighty success, as to swallow up all before them. But deep Confederacies that are numerous and strong, that have made a great part of the People; These may think to sweep a Kingdom, may make their Multitudes an Argument to invite others, may encourage themselves and their Party with the facility of their Enterprise, that they are able to swallow men that are alive, as the Grave does dead men; They shall easily seize them, surprise them unawares, and the quick shall fall into their hands, as the Dead go into the Pit without struggling, resistance or opposition.  
And then for that other branch, We shall find all precious substance, we shall fill our Houses with spoil. These are not the returns of common Robberies: Men by taking a Purse, or breaking open Houses, do not expect to lay a foundation of wealth or greatness, by such means to enrich themselves, and gain great Estates. But 'tis very profitable to fish in troubled Waters. The Commonwealth is a great Stake, and if it might be shared, would be a handsome supply for Avarice and Ambition. The Temple of Solomon (lately built) which being very costly, and therefore perhaps Idolatrous, the Spoils of it would be a competent morsel, and to be sure to kill the Heir and take his Inheritance. To seize the Revenues of the Crown and Church, is a way Ambitious and Designing men may have to find precious substance, and to fill their Houses with spoil.  
4. Those words immediately after the Text seem likewise to favour this Opinion, Surely in vain the Net is spread in the sight of any Bird; And they lay wait for their own blood, they lurk privily for their own lives: that is, Those bloody Attempts and Contrivances were in vain, they would not come to the issue the Plotters expected; for how close and privy soever they were managed and carried on. He (King Solomon) had knowledge of them, and in vain was the Net spread for him in his sight; He knew their Devices and secret Machinations. So that at length the Mischief they intended would fall on their own heads, their laying in wait would catch their own Bloods, and their lurking privily would turn to a Conspiracy against their own lives; for (upon Discovery) the Law would lay hold of them, and they would be brought to exemplary Justice.  
These are the Reasons, upon the account of which, I conceive, these Words of the Wise King had a main respect to Public Mischiefs, to the Plots and Designs of wicked Men against him and his Government. And (if I may have leave to Conjecture) they may have a more immediate relation to the Rebellious Principles and Practices, first set on foot in the time of David his Father; for though, after the defeat and death of Absalon, the King returned and governed the Kingdom in Peace, yet it is not probable that all the Seeds of Sedition were so soon extinguished. A Rebellious Ferment once raised in a People, though it may be calmed and quieted, yet it is apt to stir again upon any occasion or opportunity. The same Principles, and many of the Persons were still in being, and though for some time dormant, might again be quickened by Politic and discontented Persons, and they might again be blown up to the same Commotions, by the same plausible Pretences that Absalon had used before. These things Solomon seems to have an eye to, and is vigilant against, and therefore earnestly presses his People not to give ear to any such Insinuations. And (this being so) the Text is a Caveat not to be enticed nor ensnared by them, My Son, if Sinners entice thee, consent thou not. My Son, is a Compellation of love and kindness, and denotes the Fatherly Affection he had for his People. The King here then (if this Interpretation hits the true meaning) exhorts all his loving Subjects not to entertain any mutinous and seditious Principles; to beware of those Men that would tempt them into Leagues and Covenants of Blood and Rebellion. And to enforce this upon them, he tells them that the End of their Confederacies was only Murder and Spoil; and how fair soever they might seem, what allegations soever of Right and Justice they might make, they were but crafty Devices to entrap the incautelous, for in truth, Their feet run to evil, and make haste to shed blood.  
In discoursing of these Words I shall endeavour,  
1. To represent them in a manner suited to our own Circumstances.  
2. To lay down the Iniquity of these Practices.  
3. To enforce the Caution, That therefore we ought not to consent, if we are enticed to things of that Nature.  
4. To lay down some Rules, as preventive Expedients to preserve us from them.  
1. To represent these Words in a manner suited to our own Circumstances. 
Apol. pag. 74. Nos esse homines turbulentos, Regibus Sceptra de manibus eripere, populum armare, Tribunalia evertere, Leges rescindere, possessiones dissipare, regna ad popularem statum▪ revocare.  The Incomparable Bishop Jewel, in his Apology for the Church of England, when it had been objected by the Papists, That the Protestants were turbulent Men, that they took away Sceptres from Kings, that they armed the People, that they overturned Tribunals, that they laid aside the Laws, that they broke in pieces mens Rights and Possessions, that they turned Kingdoms to popular States, etc. After a sufficient detestation of all these things, and having said, That the objecting them against the Protestants was such a Calumny as was cast upon Christ and his Apostles, Answers thus, 
* Pag. 77. Arg●on●s enim Deo nostro, cujus haec solius causa est, gratias in omnibus regnes, ditionibus, Rebusp. quae ad Evangel●um accesserunt, nullum unquam adhuc hujusmodi exemplum extitisse. Nullum enim nos regnum evertimus, N●ll●us dition●m aut jura minuimus, Rempub. nullam turbavimus. Manent adhuc suo loco, & avitâ dignitate Reges Angliae, Daniae, Suetiae, Deuces Saxoniae, Comites Palatini, etc. omnes eodem jure, eodemque statu quo faerant antea vel potius, quia propter Evangelium populum habent obsequentiorem multo meliore. Eant sane in illa loca, ubi nunc Dei beneficio auditur Evangelium, ubi plus majestatis? ubi minus fastus & Tyrannidis? ubi Princeps magis colitur? ubi Populus minus Tumultuatur? ubi unquam fuit publica Res; ubi Ecclesia Tranquilltor?  We give thanks to our God, whose Cause this is, that in all the Kingdoms, Dominions, Commonwealths, which have been added to the Gospel, there is not so much as one Example of any such thing; for we have overturned no Kingdom, We have diminished no man's Dominion or Rights, We have disturbed no Commonwealths: Hitherto they remain in their own Condition, and in their Ancient Dignity; The Kings of England, Denmark, Sweedland, the Dukes of Saxony, the Count's Palatine, and other Protestant Principalities and Free Cities he there names. All these (says he) have the same Rights, and are in the same state they were before, or rather in a much better; because by reason of the Gospel they have their People much more Obedient. Let them go into those Places where now, through God's Blessing, the Gospel is taught; Where is more Majesty? Where less Pride and Tyranny? Where is the Prince more Reverenced? Where are the People less Tumultuous? Where ever was the Commonwealth; where ever was the Church more quiet and peaceable? Thus far Bishop Jewel. It is the Glory of the Reformation, that as it proceeded by the most peaceable and orderly Steps, so it held the most peaceable and orderly Doctrines. The first Reformers, neither in Opinion nor Practice, maintained any thing that was infestuous to Commonwealths, or injurious to Governors; and they justly pleaded, as the Primitive Christians did, That they always paid Subjection to the Powers set over them; that their Behaviour was meek and gentle; that they always complied with the Will of their Rulers, where they lawfully might, and where they might not they submitted with patience, and always chose rather to suffer, than to be turbulent, seditious and unquiet: This was the first Reformation, and this is the true Protestant Doctrine. But alas! since that Time there hath risen up another Protestant Religion, and another Reformation; there have been a Generation of Men of violent and furious Principles, who were for Reforming by Destruction, whose Religion was all Zeal, (i.e.) Fire and Sword, and who instead of Obeying, were for Fight and Rebelling for Conscience sake. We may remember when Conscience took the Field, and marched with Powder and Bullet, and brought a Protestant KING to the Block. And the Deliverance we this Day thank God for, manifests that these Principles are so far from being lost, that they are heightened and improved. This is a degree above Rebellion, and the measures of King-killing are advanced very high when Blunderbusses are appointed to take off the Royal Family, and numbers of Confederates to follow the Blow. This Day therefore is the Text fulfilled in our Ears, that there have been Sinners who have enticed, who have said, Come with us, cast in thy lot among us, (i.e.) in plain English, Let us join together in an Association, let us Covenant one with another, let us lurk privily for the Innocent without cause. For the Innocent without Cause indeed! for what Cause had the King, and His Loyal Subjects given them, that they should pursue His Life, and thirst for their Blood? what mighty wrong had been done, that nothing but the sudden destruction of Him and His Royal Brother, could expiate and satisfy? This is not, this cannot be alleged. Our Sovereign (God be thanked) is a Prince of incomparable Mercy and Goodness; All the Nation feels His Influence and His healing Hand; His Enemies not only live by His Favour, but thrive also by His Grace and Bounty: Some of the Confederates themselves have by Him been advanced to great Honours and Fortunes. And are these the Qualities that must be hunted to Death? Are these the Wrongs for which his People must be stirred up to worry Him? Should a Heathen hear that the KING was to be Pistoled, His Nobles murdered, and His Kingdom rifled, he could not but conjecture, that he was a Nero at least, a Prince fierce and cruel; that he delighted in Oppression and Rapine; that he killed his Subjects for Sport and Triumph, and had done some unheard of Cruelties. But when Mildness is the most conspicuous part of His Temper; when His Mercy is thus far like God's, as to be over all his Work;, when He is in truth, the Breath of our Nostrils, and the Delight of our Eyes; what could exasperate and provoke, even the worst Natures to such direful methods of Execution? Nothing but the most fell and savage Dispositions, such as have the names of Men, but the Tempers of Wolves and Tigers, could engage Men to conspire to swallow Him up alive as the Grave, and whole as those that go down into the Pit. This is the first representing these Words accommodate to the occasion.  
2. The next is to lay down the Iniquity of these Practices; and this sure needs no proof, it hath no subterfuge, evasion, or excuse. The Rebellious Spirits heretofore pretended the Face of Authority and a Parliamentary Power; but what is this to Plots and Insurrections? they pretended to raise Men by the King's Power, though against His Person; and will His Politic Capacity extend likewise to authorise secret Devices and Treachery? They called their Forces the King's Armies, though they fought against Him; and are these the King's Contrivances, and the King's Associations too, which were intended to murder Him, and overturn His Government? They then called the People out to fight the Lords Battles; but surely they will not call these the Lord's Plots, and the Lord's Conspiracies. These things are too obvious, and the most Cunning and Politic can never clap such a Face and Disguise on them, as shall make them appear otherwise than hideous and monstrous. Our Saviour practised his own Religion the most exactly, and then his Apostles, and next after them the Primitive Christians; all these suffered under the Iniquity of their Governors: And what do they all but practice and preach Patience, Meekness, Gentleness, Submission and Obedience? They do not revile nor resist Authority; they do not associate together to pull down the Government, much less lay Plots to entrap the Lives of their Governors. Suffering and Patience was Gospel then, and Resistance and Sedition was Sin in those days. But sure we need not go to Religion to disprove this, Common Honesty will lay open its Vileness; such Practices are without, not only the Example of any good Christian, but of any indifferently honest Heathen. Even Turks and Jews detest such things: All Governments and all Commonwealths have abhorred Plots and Treacheries; and those engaged in them have, by all sorts of Men, been esteemed the Pests of Government, and the Bane of all Society. To conspire the death of any Man hath been always horrid and infamous; but to lurk privily for the Blood of Kings, and turn a Kingdom into slaughter, is a Mischief of that magnitude, that we want words to express it. For as there are things of a transcendent Excellency which are too high to be pourtraited by Speech, and are better admired and conceived than discoursed of; so there are likewise things of a contrary transcendency, Abominations not capable of Expression, which are wicked even beyond words, and surpass description, by reason of their Vileness. If therefore you would conceive, for I cannot express, the Iniquity of those Practices, Put your Thoughts into the most black and gloomy posture, conceive an Action that a Jesuit would startle at, muster up the bloody Villainies that Histories afford us; remember Ravilliac that stobed Henry the Fourth of France, reflect on the Holy League, when so many thousand Protestants were butchered: Consider the Powder Treason, which was to blow up the King and the Parliament; cast into your minds the Groans and Cries of the massacred by the Rebels in Ireland; and to these add the lamentable Miseries of our own Civil Wars. All these sad and ghastly things put together, may give us some Character of the business before us; for all these perhaps were allotted for our Doom: And who can tell the Miseries of a Kingdom without a Head, and Fury and Slaughter ranging in every corner of it? Who can express the dismal Consequences, when a Good KING shall be taken off by savage Villains, and His Loyal People left at the mercy of Cruel and Bloodthirsty Men?  
3. Enforce the Caution, That therefore we are not to consent, if Sinners entice us to confederate in such Practices, For their feet run to evil, and make haste to shed blood. And this sure is Argument enough to hinder Men from being taken by such Enticements, for let the Proposals be never so large, the Means to accomplish it never so feasible, yet if they are to end in Blood, 'tis an amazing Discouragement; though precious substance is to be found, and our Houses thereby to be filled with spoil, yet if they are to be got by Murder, it will stop any Man of but indifferent Principles from the Undertaking. And surely Assassinating a KING, and killing His Nobles and Magistrates, and turning a Kingdom into Blood, is Murder with a Witness. What Arguments the Principal Confederates might use to entice others, and what horrid Salvoes they might pick up for their Consciences, must be uncertain in such dark and secret Conspiracies: But it is certain that none of those Maxims of Rebellion, which in the late Times were spread abroad to seduce the Multitude, could have any colour of Pretence here; 'Twas then pretended, that the King levied War against his Parliament; that they fought not against Him, but his evil and malignant Councillors, and designed no more but to bring Him to his Parliament, the great Council of the Nation, and the King's best Councillor: That the King, though he was Singulis Major, yet he was Vniversis Minor; though he was greater than any Subject, yet he was less than all the People; that therefore the Representative Body of the People (legally chosen) might call him to account for Maladministration of Government: That the Power of the Kingdom was in that Collective Body, and they might give out Commissions, and raise Arms and Men for their defence. These and such like Maxims (first taken out of the Schools of the Jesuits) were the Snares whereby unthinking Men were betrayed into Rebellion. But what can be pleaded in this Case? Blunderbusses and Pistols are a sure way indeed to take a King from evil Councillors; but when they are levelled at his Coach, it can hardly be said that they are not designed against Him, but a malignant Party about him. Wicked People may combine together and endeavour an Insurrection; but sure they can't call Plotting Lawful Authority; they can't say, that Confederating Miscreants are greater than the King, the People's Representative, and have the Sovereign Power of the Kingdom. The truth is, here the Vizard is taken off and Treason appears barefaced, and in its own Colours: And without any other Face or pretended Countenance, the thing is downright Killing the KING, and raising an Insurrection in His Kingdoms. The Caution therefore (in this Case) is very forceable; for if the most plausible Pretences for Rebellion have not Plea enough to tempt any honest Man, what Enticements must those be which have none? The Conclusion therefore is very firm from these Premises, If Sinners entice thee to such Practices, consent thou not: If these things be so very Evil, so very Bloody, than the advising not to join in them is an act, as of Conscience towards God, so of Kindness towards Men. He that sees a dangerous Precipice, which others are blindly falling into, and calls to them to beware, deserves as well thanks for his love, as praise for his foresight. It is therefore the Goodness, as well as Wisdom of Discerning Princes, when they find subtle and designing Men busy in perverting and drawing away their People; to forewarn them of the Mischief, to lay open their Baits, to uncover their secret and lurking Designs, that those who have not abilities to consider the depth and mystery of such Arts, should not unwarily be taken and ensnared by them to their own damage. This seems to be the meaning of the words of the Text, the Caution King Solomon gives to his People against confederating with Men of Blood. And this is one end of His Majesty's Declaration, discovering the Devices of Crafty and Wicked Men, that so His Subjects might not be tempted by any Pretences that Cunning and Designing Men might make to draw them in; which evidences as well his Affections to his People, as Care to preserve his own Person and Government: And it is an Instance of his Fatherly Care to forewarn his People from swallowing down any Enticements of that Nature, from entering into such Company, whose Converse and Behaviour is of so dark and bloody a Character; And it is our duty, not only in Conscience toward God, not only in Allegiance and strict Duty and Justice; but in gratitude likewise to our King, to be extremely cautious of all such Insinuations, of all Devices that would draw us into Blood, Sedition, or Rebellion. Which that we may the better do, we may consider,  
4. Some Rules and Directions, as Expedients preventive of such Confederacies and such Practices.  
1. Be not overbold and ready to Censure the Government. This is a Duty we own to one another, much more to the Government; and as entertaining the fairest Thoughts of Men, and of their Actions, contributes exceedingly to the quiet of Neighbourhood, so using the same towards our Governors, would be an excellent Expedient for Civil Peace: And certainly the height of their Station, and difficulty of their Work, the multiplicity of the Affairs of Governors should challenge from us a candid and favourable Construction of their Actions. When the Wisest do often miscarry in the conduct of little Matters, when we often commit Disorders and Errors in the Government of our Private Families; do we think that the Rule of a Kingdom, and the great Business of a Nation, can be always managed like the Kingdom of God, without the least Mistake or Fault? 'Tis therefore monstrous and impious Disingenuity, to load every Miscarriage of State, with Reproach, Bitterness, and foul Language: And 'tis much worse yet, to call those Mistakes, which are the best Rules. The Art of Governing is an abstruse thing, the Influences and Effects of it are like the Hand of a Watch, visible to all; but the way whereby these are moved and conveyed, are, like the Spring and Wheels, secret, and not discerned by any, but those that know the Machine. And yet there are, and always have been, a sort of Men, who have neither Opportunities nor Faculties to dive into the Mysteries of State, to comprehend the Administration of Public Affairs; who notwithstanding are always Censuring and Accusing the Government; always crying out, There is Corruption Above, and Things are not well carried. These Men are fit Tools in the hands of Ambitious and Politic Men, and may be turned to what purposes they please. They are easily persuaded to believe their own Censures; first themselves think hardly of the Government, and then will easily swallow the worst Representation Ill men can make of it. This is a Temper therefore just ripe for Sedition; for 'tis Natural for men to endeavour an Alteration, or Reformation of what they think they are capable to mend. It is therefore necessary for the quiet living under any Government, that this Censorious Humour be kept down: For Rebellion hath its degrees, first Censure the Government, then believe our own Censures, then hate it, then endeavour to overturn it. Destroy therefore this Monster in the Embryo, kill Rebellion in the Seed: Let us do (what is very reasonable), never undertake to censure what we do not comprehend; Let us believe well of the Government, till we have plain Reason to do otherwise; Let us make but the same allowances to the Actions of Princes in their Administrations, as we would have to our own in our small Affairs, and then what Spots and Blemishes soever foul and malicious Eyes may spy, the Government (in its whole frame and management) will appear to us beautiful and admirable.  
2. Which is near of Kin to the former, Have a care of entertaining unreasonable Fears and Jealousies. These have been the Incendiaries which for many years have inflamed the Nation; and these are the Tools Designing Men have wrought with, to unsettle men's Minds and make them Mutinous. It is somewhat strange, that the same methods of Deceit should continue so long, that a Nation should be near twice Ruining in the memory of Man by the same Stratagems. Jealousies and Fears were the Cry of the late sad Times; and have we not yet suffered enough by such Insinuations? shall we again be tempted to swallow that Bait, which already (in our memory) hath spilt so so much Blood, and made such havoc of English men? Let us but reflect upon the Tragedies it acted, what Miseries have thereby been brought upon a Distracted People, and it will certainly make us wary, how we again are led away by such Devices. When such things are offered and obtruded, 'twould make any Considering man suspect some lurking Mischief; that those Men had some Design upon the Government, who would endeavour so foully to represent it. If therefore we would have our Fears work rightly, let us be afraid of such Temptations. The Mischiefs and Consequences of a Rebellious War have sufficiently evidenced, that we have feared where no Fear was, that the means we took to release our Fears, brought us truly under those Mischiefs we were before only jealous of. And what are we now afraid of? Do we fear the Alteration of the Government, and the Subversion of the established Laws? And is Sedition and Rebellion a Remedy? Will being Tumultuary under the Government release us? This is but to do the Thing we fear, to create Real Evils for fear of Imaginary ones, actually to destroy the Government and the Laws, for fear only lest they should be destroyed. Our Fears therefore are on the wrong side; and we ought as much (at least) to fear, lest by any Seditious and Mutinous Practices Desolation be brought upon the Nation. Our Fears of Injury to the Government and Laws, should work in us to be Peaceable under both; for if we are really afraid of any such Inconveniences, 'tis sure but reasonable for us, not to contribute any thing thereto by our own Behavioun, otherwise it will be thought, that we do not purely Resent the Ruin of the Laws and Government, only we take it Ill, that any Body else should Ruin them beside ourselves.  
3. Beware of Imprudent and Intemperate Zeal. This is a Weed of Religion that spoils the whole Crop: A Tare that not only corrupts, but blasts the whole Field. For Religion is, of itself, the most calm and quiet thing in the whole World; but when 'tis heated by Disorderly Zeal, 'tis the most Tempestuous. Men who measure the strength of their Christianity, only by the warmth they have for some Opinions, are the soon fired of any People, and will break through all Bounds to prosecute the things they are Zealous for. If therefore the Government opposes or discountenances those Opinions, the hot Zealot is uneasy and fretting, the Laws cannot hold him, and he is ready (upon every turn) to attempt something for the Security of Religion. The Cause he undertakes for, he thinks is good; and this will sanctify the use of Means, which otherwise upon other accounts would not be so warrantable. The Killing a man, not Judicially Condemned, is Murder; but when Phineahs without Trial and Form of Law, out of Zeal to God's Glory killed Zimri and Cozbi, it was his Righteousness and his Crown: so as those Ways which are otherwise Illegal, yet if they be for Defence of Religion, and for Prevention of Idolatry, they are not only justifiable, but Heroically good. Not now to consider that Case of Phineahs' and the state of the Jewish Zealots, who acted by peculiar and appropriate measures, by special Commission, when they were under the immediate Government of GOD, which cannot now be pretended: We shall find besides sufficient Reason to be careful of sucking in any such Principles, if we consider, That, if this were admitted, Religion would be the greatest Firebrand in the World, and serve for little use else, but to disturb Commonwealths, and set Men together by the Ears; for 'tis but for some Cunning men to persuade the People, That their Religion is in danger, that Idolatry is coming in upon them, and then they may Plot and Conspire, and Associate for Insurrections and Commotions, and do any thing; for their Cause is the Cause of God, and their Earnestness in it is their Virtue and Glory. And in truth, there is scarcely any thing so bad and barbarous, which hath not already been acted under this Principle. And now is there nothing else in Religion, but Zeal? Are not Peace, Humility, Patience, Obedience to Government, are not these principal Parts of it? and must these be eaten up by that which is only an Appendage, and no Duty commanded for itself? These are the substantial Parts of Christianity, and Zeal (at the best) is but the Guard of it; and 'tis very unreasonable, that what God ordered for Defence of these things should be the greatest means of Destroying them. 'Tis true indeed, every Man (in his station) is obliged to promote God's Glory and Christian Religion; but than it is by those Ways only which Religion allows. The Apostles were as Zealous for Christianity as any, and Advanced it more than ever any since; but the Ways they took were Purity and Peace, Meekness and Suffering. Never any Tumults and Rebellions heard of, till Zeal became extravagant and overgrown; and not only grew too strong for, but swallowed up all the rest of the Virtues: And if these Practices were warranted by Christianity, if Men might make use of Tumultuary and Seditious Ways, to secure or set up Religion, what a woeful Condition would a Christian Prince be in, whose Kingdom was divided into Factions, and where are several Parties of differing Persuasions in Religion: For all think themselves in the Right, and all others in the Wrong, and commonly call the contrary Opinions, Superstition, Idolatry, and Antichristianism. Now if all these think their Zeal for their respective Ways obliges them to all possible Means to set them up, and destroy the contrary, and if they are Lukewarm if they do not do it. If Papists may hire Ruffians to Pistol the KING, if he do not set up Images and Transubstantiation: If Presbyterians may fight against him, if he do not pull down Bishops, and place in their stead Classis' and Lay-Elders: If Independents may cut of his Head, if he do not root out the Idolatry of the Surplice and the Dagon of the Common-Prayer, and enact Laws for the Congregational Way: If the Quakers may deny him and testify against him, if he do not abolish all other Ways, and set up Enthusiasm and New Lights. In this Case what can a King do? 'Tis impossible to set up more than One, and then all the rest are to be Troublesome and Vexatious, to become his Enemies, and to pursue him as an Adversary to Truth. I say therefore, That if Christianity did warrant such things, it would be looked upon as the  of the World; It would be esteemed, what its Enemies represented it, a most pestilent Heresy, and all Governors would use their utmost to Root it out of their Kingdoms, as utterly inconsistent with the Quiet and Peace of them. Whereas in truth there is nothing more the Interest of Governors, than to settle Christianity among the People, because there is nothing more governable than a good Christian, nothing more Orderly and Peaceable than the measures of Religion but then it is Religion, not acted by furious and bitter Zeal, but by its own mild and sober Principles.  
4. Be not overfond and hasty of joining with any Dissenting Party. Here I must premise, That I do not lay this PLOT upon any particular Party of Dissenters, nor desire to insinuate, that They (as Dissenters) are engaged in it. God forbidden that things of this Nature should be charged upon any but those that are found Guilty: But as King JAMES, 
Praem. to Apol.  speaking of the Powder Treason, says, That it was only plotted by Papists, and They only lead thereto by a preposterous Zeal, for the advancement of their Religion. Upon which account the Parliament next sitting used all means of Trial, to know if there were any more of that mind left in the Country. And he saith, 
Apol. King James 's Works, pag. 265.  That the Oath of Allegiance was Ordained for making a difference between the Civilly obedient Papists, and the Perverse Disciples of the Powder Treason. And thus far this is applicable, That this horrid Plot was contrived by Men who favoured their Way; that there were no less than Three of their Teachers actually engaged in it; that the Chief and Principal Plotters had Expectations of great Strength and Supply from them. Now although it is not reasonable, that the Faults of some should be translated to a Whole Party; yet this should make every Conscientious Man very jealous of himself, carefully examine whether his Practices have any such tendency; whether there hath been any just Occasion given for Contriving men to have such Expectations from them; and if there hath, then speedily to alter them, and give such Testimonies of Loyalty, as the Government may not suspect, nor the Seditious hope for any such thing from them. I do not desire to reflect, nor would lay an Aspersion, especially upon a Whole-Party, for that is to Scandalise by Wholesale; but I hope every Good man will be careful of these following Doctrines, which were broached by those who Dissent from the Church of England:  
Princes for just Causes may be Deposed. 
Knox. Hist. pag. 372.   
If Princes be Tyrants against God and his Truth, 
Id. Ep. to Engl. and Scot fo. 77.  their Subjects are freed from their Oaths of Obedience.  
It is in the Power of the People to give the Dominion to whom they will. 
Buchanan. de Jure Regni, p. 13.   
It were well if Rewards were appointed by the People for such as should kill Tyrants, 
Ibid. p. 40.  as commonly there is for those who kill Wolves or Bears, or catch their Whelps.  
The People may Arraign their Prince. 
Ibid. p. 62.   
The Ministers may Excommunicate him; 
Pag. 70.  and he that by Excommunication is cast into Hell, is not worthy to enjoy any Life upon Earth.  
It is lawful to Kill wicked Kings and Tyrants. 
Goodman p. 99 103. & alibi.  The Subjects did kill the Queen's Highness Athaliah; Jehu killed the Queen's Majesty, Jezabel; Elias (being no Magistrate) killed the Queen's Majesty's Chaplains, Baal 's Priests. These Examples are left for our Instruction; where this Justice is not executed, the State is most Corrupt.  
When Magistrates do cease to do their Duties, 
Ibid. 180, 184, 210. & alibi.  (i. e. in Deposing and Killing Kings) the People are as it were without Officers, and then God giveth the Sword into their hands, and he himself is become immediately their Head; for to the Multitude a portion of the Sword of Justice is committed, from the which no Person, King, Queen, or Emperor (being an Idolater) is exempt; He must die the Death. The People (Numb. 25.) did hang up certain of their Heads and Captains, Which ought to be for a perpetual Example of their Duty in the like defection from God, to hang up such Rulers as shall draw them from him.  
If neither the Inferior Magistrates, nor the greatest part of the People will do their Duties, than the Minister must Excommunicate such a King; any Minister may do it against the Greatest Prince. God will send the rest of the People (which are willing to do their Duty, but not able) some Moses or Othoniel.  
If they know any Jonathan, they must go to him to be their Captain; and he ought not to refuse them.  
If Magistrates without fear transgress God's Law, 
Goodman, pag. 139.  and command others to do the same, they have lost that Honour and Obedience, which otherwise their Subjects owed them; and ought no more to be taken for Magistrates, but to be examined, accused, condemned and punished, as private Transgressor's.  
By the Word of God (when others will not do it) a Private man having some special inward Call, 
Obed. p. 110. Quoted by Bishop Bancroft in Dangerous Positiens.  may kill a Tyrant, as Moses did the Egyptian, as Phineahs' the Lecherous, as Ahud did King Eglon: or otherwise a Private man may do so, if he be commanded, or permitted by the Commonwealth.  
Perhaps by this time you may think I am quoting the Jesuits, and picking King-killing Principles out of their Books; and indeed the Doctrines are so very like, they cannot easily be distinguished. But these are the Positions of Knox, Buchanan, Goodman, Famous Leaders and Setters up of the Presbyterian Discipline: and a man would imagine the present Plot was fetched from these Authors, the Doctrine and the Practice do so exactly agree; and many Doctrines of the same Nature were published and practised in the late Times. It is to be hoped, that many of our present Dissenters do not arise to the height of these Opinions; however this Doctrine and this Behaviour too coming from men of their Way, would make every good Man very well consider before he assembles with them. And in truth All Dissenters of every kind (as might easily be made appear) when they come to state the measures of Obedience, are very lose and slippery, very Injurious to Princes, and such as diminish the Rights of Government: And therefore,  
5. Be Constant and Devout in the Communion of the Church of England, as it is established by Law. It is the peculiar glory of this Church, that it never hath either by Doctrine or Practice, in the least encouraged or countenanced any thing tending to Treason, Sedition or Rebellion. Men of this Communion have been eminent Sufferers for, but never Opposers of Lawful Authority. Here Obedience to Government is taught by the same Measures it was by our Saviour, by his Apostles, and by the Primitive Christians. And this is so very obvious, that the worst of her Enemies, who have loaded her with other Contumelies, could never yet have the face to charge her with Rebellion and Resistance of Authority. Here therefore let us fasten ourselves, and we are secure from all Temptations of this kind; and it is impossible that any Man, so long as he continues in the Communion of the Church of England, should be a Mutineer or a Traitor. Let us consult both the former, and the modern Arts of Disturbance, and we shall find that Ambitious men never thought to make a Game here; they always looked upon it as a fruitless Attempt to practise upon Men of these Principles, but the ways have been first to divide the Church, to withdraw Men from her Communion, and then they hoped (in time) to work them to their Purposes, and to bring them to make Head against the Government. Were Men but united in this Communion, there would be no room left for Rebellion, no Instruments for Designing Men to work upon; All the Pleas of fight for Religion, of resisting the Magistrate under the cover of Conscience would soon be at an end. Let us all therefore hearty embrace this; Let us be uniform to the Tenants and Doctrines, as well as to the external Administration of the Church of England; Let us as well be the Sons of it in mind, as in outward Conformity: And there cannot (in humane measures) be a better Expedient to preserve us from all Turbulent and Seditious Enticements.  
6. Let us be sincere in the performance of the purposes of this Day. Let us hearty give Thanks to Almighty GOD for this Deliverance of our Gracious Sovereign, His Royal Brother, His Loyal Subjects and His Kingdoms, from the horrid Attempts and Conspiracies of Wicked Men: And this, (if we do it Conscientiously) will certainly rescue us from all kind of Disloyal Thoughts. He that (as he should) thanks God for the KING's Deliverance, cannot himself administer to his Disturbance, except he prays like a Pharisee, with a devouring mind. What greater Hypocrisy, than to pour out our Thanksgiving to God for discovering the Contrivances against the Government, and at the same time to have mutinous and ungovernable Inclinations? This is to mock God, and we pray for one thing and wish for another. Let our Minds therefore go with our Prayers, and if it doth not find us, it will make us Faithful to the Government; for Prayer is of a transforming nature, and if we are just to God and ourselves in it, it will make us of the same Nature and Complexion, our Prayers will slide into our Practices, and we shall live as we pray. Let us all therefore (as we have the greatest Reason) from the bottom of our Hearts, return our Thankfullest Acknowledgements to Almighty GOD for his Infinite Goodness, that, by his good Providence, hath kept our KING, His Royal Brother, and our Nation, from becoming a Prey to Bloody and Ravenous Men. Let us do this in the sincerity of our Souls, and then as for the present it winds up our Thoughts in contemplation of the Divine Mercy; so it will for the future influence our Lives. As it now frames us to be Thankful to GOD; so (if we are not Hypocrites) it will make us Loyal to the KING.   

SERMONS lately printed for Walter Kettilby.  

1. A Discourse to prove the strongest Temptations conquerable by Christians; in a Sermon preached before the Lord Mayor, Jan. 14. 1676/ 7.  
2. The Spirit of Enthusiasm, exorcised in a Sermon preached before the University of Oxford, on Act Saturday, July 11. 1680.  
3. Peculium Dei: A Discourse about the Jews, as the Peculiar People of God; in a Sermon preached before the Aldermen and Citizens of London, Febr. 6. 1680/ 1.  
4. The True Notion of Persecution, stated in a Sermon preached at the Time of the late Contribution for the French Protestants.  
5. A Sermon preached before the Lord Mayor at Bow Church, Jan. 30. 1681/ 2.  
6. The Moral Shechinah; Or a Discourse of God's Glory; in a Sermon preached at the last Yorkshire Feast, June 11. 1682.   
All Six by George Hicks, D.D.  

Prosecution no Persecution; Or the Difference between Suffering for Disobedience and Faction, in a Sermon preached at Bury St. Edmunds, Suffolk, March 22. 1681.  
The Modern Pharisees, showing the Principles of the present Jesuits and Puritans, to be of the same evil Influence with the Ancient Pharisees. Both by Nath. Bisbie, D.D.  
Dr. Calamy 's Sermon preached before the L. Mayor at Bow-Church, May 29. 1682.  
Mr. Kidder 's Sermon, preached before the Lord Mayor, July 16. 1682.  
Dr. Fowler 's Sermon, preached at the Assizes at Gloucester, Aug. 7. 1681.  
Mr. Young 's Sermon, preached before the Lord Mayor, Febr. 4. 1682.  
Mr. Hopkin 's Sermon, preached before the Lord Mayor, Sept. 3. 1683.  
Mr. Fox 's Sermon, preached at the Herefordshire-Feast, July 3. 1683.  
The Originals of Rebellion; Or, The end of Separation; in a Sermon preached Jan. 30. 1682.  
The Rebellious City Destroyed; being an Anniversary Sermon in memory of the Dreadful Fire of London, Sept. 2. 1666. Preached 1682.  
Loyalty Protesting against Popery, and Phanaticism Popishly Affected, in a Sermon preached Nou. 5. 1682. both by William Wray, M. A.  
Ahitophel's Policy Defeated; in a Sermon preached on the Thanksgiving-Day, Sept. 9 1683.  
Samaritanism Revived; in a Sermon preached by Luke Milbourne on the late Thanksgiving-Day, Sept. 9 1683.   
FINIS.