ΕΥΧΑΡΙΣΤΙΑ: OR A Grateful Acknowledgement UNTO HEAVEN For the Happy Discovery of the Late Horrid Plot: WITH Some brief and yet plain remarks upon that Hellish CONSPIRACY.  
DELIVERED In a discourse unto a Country Auditory upon September IX. 1683. BEING A Day of Public and Solemn Thanksgiving Appointed by Authority for the said Wonderful and Blessed DELIVERANC.  
By a Country Parson.  
LONDON, Printed for Walter Kittilby at the Bishop's Head in St. Paul's Churchyard. 1684.   

ERRATA, disturbing the sense.  
PAge 10. Line 24. deal and, in the same line after for, add and, p. 14. l. 22. for Observations, r. Obsecrations. p. 16. l. 25. for heat, r. he at. p. 17. l. 10. for It is not halting between God and Baal, this it is the Bowing the Knee unto both, read it thus pointed; It is not halting between God and Baal, this; it is the Bowing the Knee unto both; p. 18. l. 15. After If, add I. p. 26. l. 1. after the word secure, add us; l. 31. for terming, r. teeming. p. 27. l. 12. after the word Ninth add of; l. 15. after the word Ninth add of.   
Psalm. LXXIII. ver. I. Truly God is good unto Israel, even unto such as are of a clean Heart. 
NOtwithstanding unto pious Men do freequently 
Sect, I. The Introduction.  occur great Impediments in their way unto future Happiness, yet nothing (usually) is more hazardous than an uninterrupted Affluene of outward things, for as when it falls upon themselves it is ready to slacken the Reins of duty, so when it lights upon those whose Opinions and Practices declare them Profane and Debauched, whose wickednesses meet with a success suitable unto their desires, than it strikes deep, and commonly raises those storms in Religion which are not easily calmed, and shakes that very foundation which the Religious Education of many years had laid; For our own and others Experience informs us, that nothing offers more doubts and scruples in Religion, then successful Villainies, nor gives a deeper wound unto a Pious Course of Life, then Prosperous Impieties to see those lie upon beds of Ivory, and stretch themselves upon their Couches, whose Oppressions have wrung so many tears from others, to find an Impious Wretch without regret Possessing his Neighbour's Vineyard: Lastly, to see those eat the Lambs out of the Flock, 
Amos. VI 4, 6.  and the Calus out of the midst of the Stall, which they had taken from those that are ready to starv, and after all this to see such Violenc dy in Peace, and quietly laid in its Tomb. To see (I say) all this and much more, may prove an high Temptation to the Best, and Encouragement for the Profane to deny a God, and doth (usually) destroy more than the greatest care can preserv. This the good Psalmist gives us in this Psalm a full account of from his own Example, who although he had the Occurrences of such Troubles as cost him many a tear (so many as sometimes to water his Couch therewith) yet they could never change the soundness of his Judgement concerning God, and his Providenc, whereas he ascertains us Here, that a looking back upon that lofty and fortunate State, that wicked Men undisturbedly enjoy, gave him some Astonishment; 
Ver. 2.  I say, such a reflection made him almost lose his standing, and his footsteps had well nigh slipped. If this Temptation pressed the Psalmist so hard, as to say, Verily I have cleansed my Heart in vain, and washed 
Ver. 13.  my Hands in Innocency, we have no reason to find fault with Him, for putting up Tabalam post naufragium, and out of a true sense of the greatness of the Delivery, particularly to declare the hazard and sharpness of the Adventure. With how much exactness does he describe those Shelus, and Rocks against which he was like to have split his Vessel. And how thankfully does he point out those Quicksands, wherein he had almost Shipwrecked both his Faith and Conscience. And Lastly, with how great a Triumph does he Poeana concinnere, sing a Victorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to that fortunate Star, that was his Auspicious Guide, and Conductor for directing, and bringing him safe to his desired Haven, and Harbour! How willingly does he own his brutish Folly, and Ignoranc, how thankfully does he kiss that hand that led him out of that Labyrinth, and being full of thanks empties himself into an Introduction to his Discourse, which a sense of God's goodness Pathetically forced him unto, and from those useful Occurrences to conclude a true and comfortable Proposition; Truly God is good unto Israel, even unto such as are of 
Sect. II. The sense and division of the words.  a Clean Heart. The words are a kind of abrupt Proposition, whereby the Prophet by a Paralepsis (which is very usual in Holy Scripture) suppressing the conflicts of the Flesh and Spirit, and suddenly recovering himself from those difficulties he lay under, propounds this conclusion, and affirms, that how sorely soever the Calamities of this World press God's People, yet his Goodness is always present with them for their Comfort, Help and Assistanc. So then the general meaning and import of these words seems to be this; that it is a certain and infallible Truth, that God is not only Just and Faithful, but Gracious and Kind unto every true, sincere-hearted, upright Man; For truly God is good unto Israel, even unto such as are of a Clean Heart. Which words contain in them these three Parts. (1. A general Proposition; Truly God is good: Where we have Elohim, the Almighty God mentioned with his Activ, Relativ Goodness. (2.) An Object, and a Qualification; in respect of God an Object▪ in respect of as a Qualification. (1.) Then in respect of God an Object; and so it is indefinitely expressed by the word Israel, God is good unto Israel. (2.) A Qualification in respect of Us, and under that an Assignation of conditions under which the general Proposition holds good all are not Israel, that are of Israel; so all are not Christians, that are called Christians, but it is such, and such only as are of a Clean Heart: And in this we have (1.) A Quality appropriate to the Church, and unto every particular member thereof, Cleanness; Purity, or Holiness. (2.) With its Subject, the Heart; and there we shall inquire. (1.) Why that alone, and nothing else is expressed. (2.) Whether that alone be enough, and sufficient. (3.) We shall consider them both together in both senses of the Word as a sincere, and as an undefiled Heart. In each of which I shall, as I proceed, view all the several guilts opposed to either notion of cleanness, and see how far each one of them, or all put together remove us from any interest in the Lord's goodness, which is the natural application of each Part. (3.) Here is a pathetical Asseveration, Truly; which signifies the truth and certainty of the thing spoken of, recommending the belief of it to others. These are the several Parts of the Text; of these in their Order: I have formerly Preached upon the Text in this place, and then spoke to the first general Head, which I will not now make any Reflections upon, lest I should be hindered in what I design to deliver at this time: Come we therefore unto the next general Part of my Text.  
Secondly, An Object and a Qualification; in respect 
Sect. III. The 2d. general, 1. Particular; in respect of God, an Object.  of God an Object, in respect of Us a Qualification.  
First then in respect of God an Object, and so it is indefinitely expressed by the Word Israel, God is good to Israel; So then the Object of God's Relativ Goodness is Israel; (1.) Then the word Israel signifies a Conqueror, or one that as a Prince prevails with God, and thus the Patriarch Jacob is called, and this Name was given him by God, as a Title of Honour and Dignity, Gen. XXXII. 28. And he said thy Name shall be called no more Jacob but Israel, for as a Prince hast thou power with God, and with Man, and hast prevailed. (2.) The word Israel is taken for all the Posterity of the Patriarch Jacob, to which signification those Phrases of the Holy Scripture in the New Testament which occur concerning Israel are to be referred, for although they seem to refer to the Jews rather than to the Israelites of the Ten Tribes, yet notwithstanding in Holy Scripture they are not improperly referred to both; because upon their Transportation from Babylon, many Israelites of the Ten Tribes were commixed with the Jews, and the Twelve Tribes of Israel, to whom our blessed Saviour was sent, are understood in this sense by the Evangelists and Apostles. And likewise the whole People of God is made up of the Israel, or Posterity of the Patriarch Jacob, and the Nation that believed in the Messiah then exhibited. (3.) The word is accepted for the adoption or assumption of any Nation taken in to be God's peculiar People, or for such as have entered into a Stipulation, or Covenant with God, and chosen him to be their God, and He accepted them for his People; and in this sense the true Israel have several Titles in Holy Scripture, for they are called the desire of God's Soul, the House of God, the Elect of God, (or the chosen Nation) the People of God's Inheritanc, the People of God (the People of the God 
Tit. II. 14.  of Abraham) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Holy and the peculiar People of God, the People whom God hath purchased with his own Blood, an Holy Nation, a Nation whose God is the Lord, the portion and the possession of God, the First-fruits of the increase of God, the Firstborn of God, a Royal Priesthood, the Sceptre of God's Heritage, the Servants of God, the Tribe of the Inheritanc of the God of Jacob, the Vine-yard of God, and the Anointed of the Lord; and now by all these Titles of Honour, Comfort and Advantage, God it signified to us to be good to his Israel, to his People: For truly God is good unto Israel. What Israel was when the Psalmist indicted this Psalm needs not much enquiry; after the account I have now given you, this may be at present enough for our business▪ (1.) Israel represents a Nation, it being at that time a flourishing and potent one, when this Psalm was penned. (2.) Israel was a visible Church under the Law, shadowing forth a visible Church under the Gospel. (3.) Israel signifies a chosen peculiar People, and so it represents the invisible Church of God; in all these senses then, we may see that in the general, by Israel is to be understood the Church of Christ; and now I shall declare God's goodness unto Israel in each of these Notions, and make appear the truth of this Assertion in our Text, that Truly God is good unto Israel.  
First then Israel represents a Nation, it being at that 
Sect. IU. The first particular handled in 3. senses.  time a potent and flourishing one, when this Psalm was penned, and in this sense of Israel as a Nation, do each Society, even the remotest Nations of the World, 
I. It represents a Nation, and so God is good to every Nation; a brief Repetition of what was said under this Head.  liberally partake; I mean of this Relativ Goodness of God; if Inanimate Creatures be full of it, and if those that understand no further than sense, be visited with peculiar refreshments, Man (as Man) is not forgotten; I spoke upon this Subject the last Lord's day, and made some remarks upon the Discovery of the late Horrid Plot, which we do now upon this day thankfully commemorate. I will not so far distrust your memories, as to make a large repetition of what I then said, but give me leave to mention the heads of my discourse, that I may the more methodically introduce myself to what remains behind; that this truth than may the more plainly appear, I desired your attention to these four subsequent Propositions. (1.) That which appertains to the necessary subsistence of every: Nation is dealt forth unto them by God; General Acts of Providenc none are excluded from, for the evil as well as the good are warmed by the kindly rays of the greater Luminary, and the influences of Heaven's showers descend upon the unjust as well as the just. That which is 
St. Matth. v. 45.  necessary needs not much toil, being dealt forth by God so liberally, as Man scarce needs do any thing more than receiv: Deus & Natura non deficiunt in necessariis; Every Nation may subsist by itself without the greedy Invasion of another's Right. (2.) God dealeth forth unto all People, that which may conduce unto their Wellbeing, by which we may understand three things. (1.) Wellbeing may be taken for outward Affluenc, and external Prosperity, Plenty, and Peace. (2.) As Wellbeing may be taken for outward Prosperity, Plenty, and Peace; so likewise for Internal Security, Satisfaction, and Quiet, I mean for Peace of Conscience; and then there is the Law of Nature, and Reason, which Men may live by, and by ordering their Conversations according thereunto they may enjoy the Happiness, and Advantage of an excusing Conscience, 
Rom. II. 14, 15.  which is the only thing that converts our outward Comforts into Blessings to us. (3.) Wellbeing may be accepted in the most proper sense for God's Goodness, and we may find that excludes not all means from any People of coming unto his Knowledge; and this sense comes nearest to that of our Text, and verifies, and makes good the Psalmist's Assertion: Truly God is good unto Israel. (3.) Another Conclusion that proves God's Relativ Goodness is communicated to all People, is, the great and extraordinary Acts of Providenc, wherewith Men (as such) have been visited. (4.) The last Conclusion is an unquestionable Proof of the Divine Goodness. And that is this, That God never dispeoples, and desolates any Land or Nation, but for their Iniquity, their Notorious Unthankfulness, and their Contemptuous Abuse of his Mercies. From all which Conclusions it may be truly Inferred, That God's Activ, Relativ Goodness liberally flows down upon all People, all the Nations of the Earth (in some measure) plentifully partaking of this his Divine, Communicativ Goodness. For truly God is good unto Israel. 
Sect. V. 2. Particular. Israel was a Visible Church under the Law shadowing forth a Visible Church under the Gospel.   
Secondly, As Israel was a Nation, and a flourishing, and potent One, and as such eminently tasted of God's Goodness, so likewise, it was a visible Church under the Law shadowing forth a visible Church under the Gospel. From whence this Proposition may be naturally inferred, and concluded; That every visible Church, and Company of Christians do very eminently taste of the Favour and Goodness of God. This may be apparent, and evident enough, if we consider, (1.) That those gracious Acts of God's Lovingkindness formerly recited, which all, and every People did communicate in as to their Being, and well-being, do all appertain unto Israel as the visible Church. (2.) Moreover superadd to this, the Visible Church tastes of God's eminent Lovingkindness in a Blessed Covenant of Peace, that which God entered into with obedient Abraham, and his Elect Posterity, is every where recorded as a signal expression of God's kindness. Moses challenges any People to lay a claim to the like signs and tokens of God's Favour, and Goodness, Deut. IU. 7, 8. For what Nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things, that we call upon him and for; what Nation is there so great that hath Statutes, and Judgements, so Righteous, as all this Law, which I set before you this day? And by this Privilege they gained the Character of a great Nation, a Wise, and understanding People: The 
Deut. IU. 6.  Royal Prophet David, and the rest of the Inspired Writers▪ recite it as the Grand Sign, and Characteristic token of God's Love to his People: Thus Christ's visible Church are within the enclosure of this Holy Sept, and all of that Company this Covenant of Peace hath a Regard unto. Hence St. Paul makes a great Differenc between the Ephesians in the darker condition of Heathenism, and the State within the Church, as being (before that merciful Reception) Gentiles in the Flesh, who are called Uncircumcision by that which is called Circumcision in the Flesh made with hands, who were without Christ, being aliens from the Commonwealth of Israel, and strangers from the Covenant of Promise, having no hope, and without God in the World. Finally, who were sometimes afar off, but now in Christ 
Eph. II. 11, 12. 13.  Jesus are made nigh by the Blood of Christ. But now God's Lovingkindness will be evident to us in a great, and excellent Lustre, as a merciful Shine upon his Church, and People, if we consider these four Particulars. (1.) The Mandates which God honours his visible Church withal in the Covenant, do plentifully signify to us his Lovingkindness. Tho there be too many, who take a View of God's Precepts with a Sullen, Partial, and Prejudiced look, as Bridles, and Checks put upon their Appetite, who receiv them▪ upon their Necks as a hard Yoke, and upon their Backs as an heavy Burden, yet these are too dull, and Melancholy Reflections; For our blessed Lord ascertains us the 
St. Matth. XI. 30.  quite contrary, telling us, that his Yoke is easy, and his Burden light, and this Truth is owned, and confirmed by his Beloved Disciple, that lay in his Master's Bosom, and therefore we may upon good ground suppose best acquainted with his Mind, St. John I mean, who affirms, That none of his Commandments are grievous, though it be most true, that whatever Precept proceeds from God carries with it an Obligation upon 
1 Joh. V. 3.  the Creature, and he (to whomsoever it comes) is in duty bound to Obedienc, yet we may remember, that sometimes God's Precepts, and the Revelation of his Mind to us carries with them, that Honour, and Privilege which brings peculiar Advantage, and encouragement. I will not dispute whether the Sovereign Creator may not pro Imperio, in the right of his Sovereignty bind his Creature to a Duty, whence no other Advantage shall arise, but only the very Duty of Obedienc, as he might, and did engage Abraham to offer up his Son, his only Son, his Beloved Son Isaac, in whom all the Nations of the Earth were to be Blessed, and to expect no other Recompence, to look for no other Compensation, but the Reward of doing the Duty itself, and that was his Obedienc; yet I conceiv God's settled Institutions, and established Appointments do not only engage to Service, but propound Advantage; and thereby allure to Obedienc. Deut. X. 12. 13. And now O Israel what doth the Lord thy God require of thee, but to fear the Lord thy God; to walk in all his ways, and to love him, and to serve the Lord thy God, with all thy Heart, and with all thy Soul, to keep the Commandments of the Lord, and his Statutes, which I command thee this day for thy Good: Thus in our Civil Relations, though our Duty engages us to Obedienc to our Prince from a Principle of Conscience, and out of respect to God's Law, yet we frequently look upon it as a great Honour, and high Privilege to be employed in his immediate Service. This is the apparent Differenc between the Peremptory Dictates of the Law of Nature given to all; and those which are dealt forth unto the Church: Those come with an Absolute Intimation of a necessary Engagement from a Supreme and Severe Legislator; These with more Intimations of unquestionable Honour and Privilege to be so enjoined. Now hereupon (1.) We may take notice of the manner of Delivery; the Law of Nature, or the Moral Commands were pronounced to Israel with Thunders, and Lightning, attended with an astonishing Darkness, and the sound of a Trumpet, striking all those that approached the Mount with a Terror, and a fearful Amazement, penned in an austere, and commanding Style, Thou shalt, and Thou shalt not, whereas God speaks unto his People under the Evangelical Dispensation in a more facile, and familiar way, which it may be worth our while a little to animadvert upon. (1.) In a serious Exhortation, or a passionate Entreaty, we beseech, we pray as in, 2▪ Cor. v. 20. 21. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead to be reconciled to God, for he hath made him to be sin for us, who knew no sin, that we might be made the Righteousness of God in him. Or else (2.) In an heavenly Advice, and an affectionate Counsel in the Instanc of the Church of Laodicea, Rev. III. 17. 18. Because thou sayest I am rich, and increased with goods, and hast need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me Gold tried in the Fire, that thou mayst be rich, and white raiment, that thou mayst be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with the true Collyrium, the Spiritual eyesalve, that thou mayst see. (3. Or lastly.) In a kind, and loving Invitation in the words of the Holy Jesus, St. Matth. XI. 28, 29, 30. Come unto me all you that labour, and are heavy laden, and I will give you Rest; Take my yoke upon you, and learn of me, for I am meek, and lowly in Heart, and you shall find Rest unto your Souls, for my Yoke is easy, and my Burden is light. This is the pleasing Dialect in which Christ's Precepts are pronounced the New Covenant, this Law of the Gospel delights not itself in those sharper sounds, but though it may enjoin, yet it stoops to a kinder Delivery. When a King expresses that in a Desire, which he may do in a Command; it is meritoriously accounted as a great Favour, and if the King of Kings stoops so low, as to declare his Mind in the same precarious way, it may deservedly challenge from us the greatest Reverenc, and oblige us to embrace Obedienc both as an Advancement, and as a Privilege. (2.) If we consider the substanc of these Precepts, we may find that they carry Glory enough in their Obedienc. Loyalty frequently accounts, that some Services (though perchance hazardous Erterprises) do merit thanks for being employed in them; yet some Precepts there are which God will disdain some Mens performanc of; There is a wicked Generation to whom God speaks in the Language of the Psalmist: Psal. L. 16, 17. What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant in thy Mouth; seeing thou hatest Instruction, and castest my Words behind thee? As the dealing forth of Laws to Israel is owned, and acknowledged as a great, and excellent Privilege; so the gracious Revelation of Christ's mysterious Gospel in a greater Lustre outshines all before it; conveying a Beauty to the very feet of those that are Bearers of such happy News. How beautiful upon the Mountains are the feet of them that bring good tidings, that preach 
Rom. X. 15. compared with Isa. LII. 7.  the Gospel of Peace, that bring glad tidings of good things, that publish Salvation, that say unto Zion thy God reigneth. Those Cordial Observations, those Loving Invitations, and those Commands that respect nothing more than our Benefit, are all but so many proofs of God's Goodness, and our Honour, nay, even our severest Afflictions in so Righteous a Cause, but a glorious Piece of Privilege, and Triumph. St. Paul accounts it a Blessed Gift from God, and such as with Holy Job we ought to thank God for. Phil. I. 29. For 
Job I. 21.  to you it is given in the behalf of Christ, not only to beleiv on him, but also to suffer for his sake. Tho to beleiv, and suffer, are Precepts which carry an Obligation, yet to you it is given, signifies an high peculiar Prerogativ in being called thereunto; the consideration of this made St. Peter, and St. John with the rest of the Apostles glory in their stripes, and triumph in being counted worthy to suffer shame for his 
Act. V. 41.  Name. (2.) Thus as the Precepts of God's Covenant, so the great, and excellent Promises of it do most eminently declare God's Goodness to his Israel, his visible Church. Thus Israel in a Relianc of God's Promise to be their God need not fear any Enemy, and Christ's Church is heartened on by exceeding great, and precious Promises, that by those they may become partakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Divine Nature. A total forgiveness of all 
2 Pet. I. 4▪  sin, an happy Reconciliation to an offended Justice, Eternal Life, and Salvation, do every where offer themselves in a Gracious and Benign Tender unto God's Church and People. (3.) God's Lovingkindness to his Israel, his visible Church, is further apparent, in that they have a conditional Right to the valuable Rarities, and Excellencies of the Gospel, all being theirs, if they perform the Condition, all the Promises of Christ are in him, Yea, and Amen to them, ratified, and verified, Christ being theirs, who is all in all for the good of his People. Forgiveness of sins is theirs, if they sincerely, and heartily Beleiv, and so likewise is Salvation too, if they truly, and really Repent. (4 and Lastly.) God's Goodness is eminent to his Israel, his visible Church, in his gracious Provision of Means sufficient for the Performanc of the Condition of the Covenant on their Parts, which gives them a Right and Title to the Promises. The Spiritual Armour is impenetrable, and the Weapons of this noble Warfare not to be blunted by Opposition. The Devil may speedily be uncased, and this strong Man dispossessed of his Tenure, by right handling these Powerful Instruments. Here is a glorious Dispensation of Light to direct, and of Grace to enable; and the Covenant is not only a bare Manifestation of God's Laws, but also a more Inward Engravement upon the Heart. For this is the Covenant that I will make with the House of Israel, 
Jer. XXXI. 33. compared with Heb. VIII▪ 10.  after those days, saith the Lord, I will put my Laws in their Mind, or inward parts, and write them in their Hearts, and I will be to them a God, and they shall be to me a People. From all which it may be truly deduced; That the Honour of God's commands, the Inestimable Value of the Promises, the Right granted, and the Grace afforded to his visible Church, do most manifestly declare God's High, Activ, and Relativ Goodness to his People. For truly God is good unto Israel.  
I will now consider the first part of the Text, a General 
Sect. VI The Use and Application of the preceding Discourse in a consideration of the General Proposition, God is good, and the Object of that Goodness Israel, God is good unto Israel. Dr. Allestry in locum.  Proposition, God is good, and also the first particular of the second part thereof, both together, (that is) both God's Goodness, and the Object of this Goodness, to whom it extends; and this may serve as the Use, Improvement, and Application of the preceding Discourse; Truly, God is good unto Israel, to his Church; in which I will be very brief, and for the most part of this I shall be obliged to a Reverend, Worthy, and Great Divine of our own Church, and Nation: And certainly this is evident to us by its own light to whom God hath proved his Goodness to Astonishment, by exercising it to a Miracle, while heat once wrought Prodigies of kindness, and Conviction too. For which we have only this Proof to add, that God hath been so plentiful in the expressions of his Bounty, that we are weary of the mention of them; and have so surfeited on Divine Goodness, that we nauseate the Acknowledgement. But now if Atheism grow against Goodness, and Miracle too, and Men do most deny God, when he gives greatest Evidences of his Being, and Providenc; I know not by what argument encouraged, unless that in the Poet, 
— Factum quod se dum negat, hoc videt Beatum.  Because they see, they fare best, that deny him most, teaching his Goodness to confute his Being; If they look upon the wondrous Restitution of God's Service, as but a shifting the Scene of Worship, only another, and more gaudy Draught and Landscape of Religion shot upon the Stage, and do accordingly esteem it as an entertainment for their senses only. If they assist in them not out of Principle, but mere Indifferenc unto all; It is not halting between God and Baal, this it is the Bowing the Knee unto both, which they can do unto each alike, when either is uppermost, and truly count them Deities alike I fear. Nay when the only Ordinance, the Sermon is but as a Prize in the Temple: The Preacher but 
— Rhetor dicturus ad Aram,  that comes to do his exercise before the Altar in which Men are concerned no further usually, then to hear, and judge, not to be sentenced by it, or him. If God doth endure all this, and yet do continue still his Church, his Worship, and his other Mercies. Then we may well conclude and infer, Truly God is good unto Israel; But I will not be this Fastidious Remembrancer. These Arguments may prove his Goodness, but certainly these Qualifications will not continue this his Divine, Communicativ Goodness unto us. The Limitation must suggest and declare them unto us, which plainly, and clearly acquaints us, who God is thus good unto, even 
Sect. VII. An account of what was said by the Author upon the same Text, in Referenc to the Plot upon Sept. 2d being the first day the King's Declaration was read.  unto such as are of a Clean Heart. Truly God is good unto Israel, even unto such as are of a Clean Heart.  
It will not be improper to my Text, as I have now handled it, nor unseasonable upon this Day, that his Sacred Majesty's Declaration hath been read unto you, to say some little matter of the great Deliveranc of our Gracious Prince, and in Him of this Nation too (we being the Israel of God in this sense, as it representeth a Nation▪ and Blessed be the Lord, for some years a potent, and flourishing One; and may we long continue so to be unto the Terror of our Enemies abroad, and of all undermining Traitors at home, who under the Vizard of Religion contriv Rebellion.) And this Deliveranc was from an horrid, and direful Mischief, plotted against our King by Absurd, and Nefarious Persons, whom no Obligations of Divine Goodness, or Humane Kindness, could keep from laying such an abominable Design against Him, His Dearest, and only Brother, and all His Loyal Subjects that were in the three Kingdoms. I hope all true Christians of this Land have before this time offered to Heaven their personal, and hearty Thanksgivings in their secret Retirements for Prayer, and Praise, and it is fit we should offer some more open Testimony and Acknowledgement. I dare not doubt, but that your Spirits are overjoyed with the Feeling, and Reflection of so great a Deliveranc. Give therefore your Hearts, and Passions some ease by an Eruption of this joyful Exclamation, and now sensible Truth, That Truly God is good unto our Israel; It is evident unto those that consider the great Transactions of our Kingdom for about Twenty years' last passed, That England never flourished in greater Splendour, and Plenty, then under the Reign of this present Prince; and possibly had a Person of other Parts, and Principles ruled in our Age, our Condition had been much worse than now (Praised be God) it is. Never could any Nation upon the highest Probability promise themselves greater Felicity, then under His Government, if the People of this Land be not wanting to themselves. Never was there a greater Assuranc of the Truth of that place of Holy 
Rom. XIII, 1.  Writ, that tells us, The The Powers that be are ordained, or ordered, of God, then under our present Government. If we consider His Gracious Majesties many Deliverances from the Scaffold of his Pious Father, of ever Blessed Memory, unto his own Coronation, and from thence unto this Day; Our present Prince may Experimentally repeat a great part of St. Paul's sufferings, 2 Cor. XI. 26. In journeyings often, in Perils of Waters, in Perils of Robbers, in Perils by mine own Countrymen, in Perils in the City; and I may add in Perils in the Country too, (if this late Cursed Plot had taken effect) in Perils in the Sea, and in Perils among false Brethren. So that our Prince may say in St. Paul ' s words, with a very little Variation, vers. 30. & 31. of that XI. Chapter of the second Epistle unto the Corinthians, If must needs Glory, I will Glory of the things which concern my Deliverances, the God, and Father of our Lord Jesus Christ knoweth, that I lie not; I have a plentiful Subject to treat upon, but because there is a Particular Day appointed for the Commemoration of this Mercy, I will not now say much more, but reserve myself till then for further Enlargement. I must not therefore go much further out of a du regard to the limits, and proportions of time allowed me; and if I should now enlarge concerning our Prince's Sufferings, and Deliverances; possibly some will tell me, that they know the considerable Passages of his Life as well as myself (they having been transacted within the compass of most of your Memories:) Indeed I may truly say, That our Prince hath been the Darling of Heaven, and possibly the greatest Instanc of its Protection since the Reign of that King, who was a Man after God's own Heart. And I am inclined to believ that when Posterity shall record the Transactions of his Reign, they will either suppose them the Ingenious fancies of a Romanc, or believ him to have been one whom the Providence of Heaven hath culled out of the vast Race of Reasonable Being's, to be an Example of what Wonders the Almighty Potentate is able to discover for those that depend upon him, and to signify how solicitous the Great Governor of the Univers is for the safety, and security of those Kings to whom his Gospel, and true Worship are as valuable as their Sceptres. These kindnesses of Heaven have been of late manifested in the Discovery of a Rebellion contrived by such Persons, whom no Engagements, no Civilities, no Acts of Clemency, no Indulgencies, no Vows, no Praetexts of Reformation could disengage from the most mischievous Attempts upon His Person, upon His Subjects, and upon every thing that can be believed estimable by the sincere Worshippers of the Peaceable, and most Holy Jesus; And therefore the Highest Thankfulness ought to be expressed both upon the Account of our regard unto him, and to ourselves likewise (if that Interest be Dearer to us:) All our highest concernments are centred in Him, and next unto the kindness of Heaven are indebted to Him for their Settlement, and Duration; And His, and our Adversaries so believed, because they would mischief us by His Ruin. O what ground therefore have we to be as Grateful unto Heaven for this Mercy, as if in our own Persons we had been to be Executed, and to have been the Marks at which their Blunderbusses, & Pistols were to have been aimed, and leveled. I will now conclude this Discourse, and this Time with One Intercession unto Heaven, in which I hope you will all join with me: [That all Rebellious Spirits, like Sheba, that shall enkindle (I hope I may say) the dead Ashes of Rebellion, may have his End, and forfeit their Lives that will Adventure so much as to entertain Rebellious thoughts against the Anointed of the lord]  
Now before I conclude, it will not be Improper to 
Sect. VIII. An Account of what was said upon Sept. 9th. being the Day of Public and Solemn Thanksgiving when the King's Declaration was again read.  my Text, as I have now handled it, nor unseasonable (because our Duty.) upon this Public, and Solemn Day of Thanksgiving, to say somewhat of the Great Deliverance of our Gracious Sovereign, and in Him of this Kingdom too (We being the Israel of God, not only as that Word representeth a Nation, but also as it signifieth a Visible Church under the Gospel, being as pure, and defaecate a Church as to its Doctrine, and Discipline, as any in the known World, and pray we God that it may long to succeeding Generations continue so to be, and that He would preserv Her, so to remain against those malicious Enemies, that have of late wickedly designed to deface Her Beauty, and destroy Her Purity. All Rebels use Religion as a Plea for Rebellion, and none pretend more to keep up the Face, and Notion of Israel as a Visible Church, than they. Religion is the Highest, and Dearest Concernment in this World, but it seems a destructiv Method for Men to secure their Salvation by such a Way, as God hath declared will damn their Souls, and such is the Way of Resistanc, Rom. XIII. 2. Whosoever therefore resisteth the Power, resisteth the Ordinanc of God, and they that resist shall receiv unto Themselves Damnation. No Persons take up Arms in Defence of Religion, that have any sense of it upon their Spirits. Religion is a meek, humble, modest Principle, and submissiv unto Government. It instructs, and prepares Men to die, rather than to resist Lawful Authority; And were there any unmixed Zeal for Religion in this Plea, can we believ the most Debauched wicked Persons, should be so much concerned for Religion; but it's clear, and evident, it is not in truth Religion such Persons are so much concerned for, but a Toleration of all Religions. That is, That they may profess any, or indeed like some Indifferents in France, or some Hobbists in England rather, have no sense of Religion at all, which answers the Purpose of the Atheist that denyeth a God, as much as of our Dissenters, & Separatists, which is not at all for the Credit, Glory, and Reputation of that Religion, which hath any thing of Sincerity or Truth in it (even of the Truth as it is in Jesus.) So that whatsoever the Pleas, and Excuses of such Men are, it is a proud, imperious, unpeaceable, and implacable Temper, which disorders public Settlements, and throws from the heads the Crowns, and casts out of the hands the Sceptres of Monarches, and Governors. After this Introduction give me leave to offer some few Inferences for Practice, which may have a respect unto that Dangerous, and Damnable Plot, whose Discovery we do, and are upon this Day Solemnly, and thankfully to Commemorate, and Remember. (1.) Consider how hazardous, and destructiv the Diversities, and Differences of Opinions in Religion are unto the Truth of that Doctrine, which I have now handled from this of Israel, and this Nation being a Visible Church, and how disadvantageous, prejudicial, and Perilous such Opinions, and Practices, are unto the Public Tranquillity, Safety, and Interest of this Kingdom. Christianity is the strongest Defence, and securest Fulciment of Monarchy both in its Mandates, and Exercise. It enjoins submission unto every Ordinanc of Man for the Lord's sake, 1 St. Pet. II. 13. It instructeth us to pay the Obligations we owe to all Persons in their several Capacities. Rom. XIII. 7. Render therefore unto all their Deuce, Tribute to whom Tribute is due, Custom unto whom Custom, Fear to whom Fear, Honour unto whom Honor. It commands Obedienc to our Governors in all lawful, and honest Matters, and patiently to lay down our Lives rather than to Rebel; and the Holy Institutor of our excellent Religion; was the greatest Instanc of this Doctrine, and lived, as He commanded His Disciples, and Followers. Tho He was Son & Heir to the King of Kings and could command more than twelv Legions of Angels unto his Assistanc, yet He looked not upon Himself, as the Emperor's Competitor, nor laid He any claim to the Roman Throne. His Empire was not from Below, but from Above, and therefore He would not engage His Disciples in his Defence, as He declares unto the Roman Precedent, when He was brought as a Criminal before his Tribunal. St. John XVIII. 36. Jesus answered, My Kingdom is not of this World; If my Kingdom were of this World, then would my Servants fight, that I should not be delivered unto the Jews, but now is my Kingdom not from hence. This is the proper, and genuine Temper of our Religion: Under the severest Torments of the Heathen Governors, no Disciple of the Meek and Holy Jesus ever died as a Traitor: Tho their Force was considerable, yet after the Example of their Gracious Master, they suffered with the same Meekness, as did the Lamb of God, that came to take away the sins of the World. (2.) Consider how hazardous, and destructiv a violent, excessiv, overheated Zeal is, though it be for that, which is Dearest unto us, whatsoever secret murmurings, or private repine might underhand influenc some powerful Persons among us, who understand how to abuse the Passions of the Mobile; yet this is very apparent, that the first seen Opportunities or Start of these late Miseries, and Plots (which have hazarded the Safety of our Prince, and threatened the Destruction of the Monarchy) were founded in a warm Passion against the Popish Interest, and for the Security of our Protestant Principles. The Popish Confederacy was first designed, those Purposes, and Contrivances excited, and awakened the Suspicions, and Jealousies of all inquisitiv, and sober Persons. And the Respect, and Regard Men had to their Sovereign, and their established Profession, raised their Zeal into so great a Fervour, and Heat, as foreboded a General Destruction, and became more terrible, and dreadful than the mischiefs it designed to avert, and to secure us from. There is nothing so destructiv as Zeal, when it imperiously governs, and overtops the Consultations of Reason, and beats down the Arguments of Religion; And upon this Account, it is too frequently known, that Persons who enter upon designs with a warm Pretenc of Conscience unawares fall into Seditions against the Civil Government; and are usually immediately obliged beyond the Innocency of their first Intentions. Nay, so far engaged many times, that they cannot retire, or come back with any Credit, or Reputation, but must either overcome, or be beaten. Let us then have an especial regard concerning our Zeal, that we do not err, and take that for Celestial Fire, which is a Flame, that comes from below, and is no higher than the Earth, or rather beneath that, from the Bottomless Pit. An Holy, and Devout Zeal will engage us to a greater affection for our Religion, then for our lives. Such a Zeal will keep us within the limits of our Duty, to our Neighbour, and Brother upon Earth, especially our Rulers, and Governors, whatever proposal of profit should tempt us to the contrary. To despise Dominions, and speak evil of Dignities in St. Judes' Phrase, vers. 8 of that Epistle, and to form designs, and conspiracies against the Government is a Zeal like the Wisdom, that descends, which is not from Above, but is earthly, sensual, and devilish, for where envy, and strife is, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consusion, that is, Tumult, and Unquietness. St. Jam. III. 15, 16. (3.) Let antecedent Instances, and Examples, and the Observations, and Remembrances of former times instruct us to set a Guard upon our selus, and be cautious against any seeming risings, or tempting motions of a Rebellious Temper, though masked with the specious Vizard of Religion; Sedition like some other Crimes hath some seemingly insensible, and almost unseen Springs, but when those Motions are cherished, they quickly grow into the Power, and ability of doing Mischief. It is as facile a thing to stop thyself in the Descent of a Precipice, when thou art in the middle thereof, as to stop thyself, when thou hast made an entranc, and hast for some season been hurried on in the ways of wickedness; Omne in Proecipiti vitium stetit; When men give way to any uncomely, and Unhandsome Action; they may understand at what place they enter; but can never tell when they shall come to an End; When their feet go down to 
Prov. V, 5.  Death, they cannot stay themselves till their steps take hold of Hell; when men undertake any wicked Enterprise, who can fathom the conclusion of their designs; and who can pierce into the depth of their Machinations? If we should make a search into the Records of former Ages, we shall find, that the differences that wrought the desolating Battles, that were fought between Greece and Asia, Caesar and Pompey, Augustus and Anthony, did in the beginning Spring from slight, and not valuable Causes. But our own Knowledge, and sad Remembranc hath largely, and therefore sufficiently convinced us, how hazardous, and perilous it is to yield unto that we should not, though never so Inconsiderable. What was the ground, and cause of our late direful Calamities (the most astonishing, and amazing Mutation, and Confusion the World ever beheld, since the most dolorous Passion of the Holy, and ever Blessed Jesus?) Was it not entered upon by Multitudes who never designed it, and effected the Overthrow of that which both Parties pretendedly did endeavour to secure from? Was it not brought about by yielding to, and cherishing the Phanatique Freaks of the UNTHINKING MANY? Whereby is transmitted to Satesmen, and Governors of Kingdoms this Rule of Policy and Instruction; [That there is no Hazard or Peril so small, and inconsiderable in its beginning, but Connivanc may render it terrible, and slighting of it make unconquerable.] But to return from whenc we may have a little seemingly digressed; I Question not but several Persons have lost their lives upon the account of seditious Plots, who in the beginning thereof did as highly detest, and abhor the suspicions thereof; as the most Loyal Persons alive. Thus I doubt not but it was in the late Horrid Conspiracy, the Discovery whereof with grateful Hearts we this Day make a Solemn Commemoration. Let these few Instances I have produced make us Cautious, and wary, not to lend an Ear, or hearken unto any Jealousies concerning our Sovereign, and His Monarchy, nor to attend with Delight, while others make malicious Reports upon the one, or the other. Such as can with Pleasure hearken to Reproaches cast upon the King or Monarchy, will suddenly believ Him not capable to Govern His Subjects. (4. And lastly) Let me desire you to offer your devout, and hearty Gratitude, and Thanks to the Majesty of Heaven, for his gracious Protection over our Sovereign, and implore his Mercy for a Continuanc of the same Defenc. And assuredly if ever we had ground to offer our Laud, and Thanks to the Lord of Heaven, for any Mercy, we ought for this, which is so complete and terming a Blessing, that it extends to all our Interests here upon Earth. If we esteem our excellent Way of Worship, our Estates, or the Safety of our Persons, the Public Tranquillity, and the Continuanc of our Monarchy, we have cause to Praise the Lord for this Deliveranc; Who is able without trembling to imagine the Confusions we had beheld at this time, had this Conspiracy been completed? Who can tell by what Character they would have distinguished their Party from their Foes? Certainly, the Clergy had suffered most, for it is strongly believed by some, that there was not one Minister that wore a Black Gown, but he should have been knocked on the Head, as one popishly affected; Praised be that Good God who rideth upon the Clouds, and smiles at, and disappoints the Machinations, and Contrivances of such Rebellious Spirits. Certainly, the Ninth September will be recorded in the Annals of Time, and should be kept as an Anniversary Gratulation, as well as the Fifth of November, or the Twenty Ninth May, and may deservedly be accounted as great a Deliveranc as the Former; and as valuable a Blessing as the Latter, it being a second Restauration of His most excellent Majesty to His own Happiness, and Glory, as well as unto the Comfort, and Joy of His Subjects, whom God long continue, and preserv amongst us, unto which I hope all good Christians, and Loyal Subjects will heartily, and loudly say, Amen.  
Consider what hath been said, and the Lord give you understanding in all things.  
Now then, unto God the Father, God the Son, and God the Holy Ghost, be given of every one of us, and by this whole Kingdom, all Honour, Glory, Power, Praise, Might, Majesty, and Dominion (particularly for the valuable Mercy of this Day) from hencforth, and for evermore, Amen, and Amen.  
The End.   

Sermons lately Printed for Walter Kettilby at the Sign of the Bishop's Head in St. Paul's Churchyard.  
A Hithophel's Policy defeated; a Sermon preached on the 9th. of Sept. 1683.  
A Sermon preached in the Cathedral Church of Norwich on the 9th. of Sept. 1683. By William Smith, Preb.  
Samaritanism revived; a Sermon preached at the Parish Church of Great Yarmouth, on the 9th. of Sept. by Luke Milbourne.  
A Sermon preached at Stow in the County of Bucks, on the 9th. of Sept. 1683.  
A Sermon preached at St. Laurence Jury, Sept. 9th. 1683. by Benjamin Calamy, D. D. Vicar of St. Laurence, and one of His Majesty's Chap in Ordinary.  
A Sermon preached at Epsom on the 9th. of Sept. 1683. by John Turner, late fellow of Christ's College in Cambridge.  
The unlawfulness of Stretching forth the Hand to Resist, or Murder Princes, with the Principal cases about Resistance considered in two Sermons; The first preached upon the Thirtieth of January last: The other upon the Day of Thanksgiving for the Deliverance of the King and Kingdom from the late Treasonable Conspiracy, by William pain, Rector of St. Marry White-Chappel.  
The Religious Rebel; a Sermon preached at Southmarston near Hyworth in Willshire on the 9th of Sept. 1683. by Charles powel sometime Student of Christ Church in Oxford.