NOtwithstanding unto pious Men do free­quentlySect, I. The In­troduction. occurr great Impediments in their way unto future Happiness, yet nothing (usually) is more hazardous then 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 Prophane and De­bauch't, whose wickednesses meet with a success suta­ble unto their desires, then 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 suc­cessfull Villanies, nor gives a deeper wound unto a Pi­ous Course of Life, then Prosperous Impieties to see those ly upon beds of Ivory, and stretch themselvs upon their Couches, whose Oppressions have wrung so many tears from others, to find an Impious Wretch without regret Possessing his Neighbors Vineyard: Lastly, to see those eat the Lambs out of the Flock,Amos. VI. 4, 6. and the Calvs out of the midst of the Stall, which they had taken from those that are ready to starv, and [Page 2] 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 Prophane to deny a God, and doth (usually) destroy more then the greatest care can preserv. This the good Psalmist gives us in this Psalm a full account of from his own Example, who altho 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 chang the soundness of his Judgment 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 foot-steps had well nigh slipt. If this Temptation prest 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 do's he describe those Shelvs, and Rocks against which he was like to have split his Vessel. And how thankfully do's he point out those Quicksands, wherein he had almost Shipwrack't both his Faith and Conscienc. And Last­ly, with how great a Triumph do's 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 Harbor! How willingly do's he own his brutish Folly, and Ignoranc, how thankfully do's he kiss that hand that led him out of that Labyrinth, and being full of thanks emptys himself into an Introduction to [Page 3] his Discours, which a sense of God's goodness Pathe­tically forced him unto, and from those useful Occur­rences to conclude a tru 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 tru, 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 enquire. (1.) Why that alone, and [Page 4] nothing els 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 hindred 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 respectSect. 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 Con­querour, 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 Honor 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 altho they seem to refer to the Jews rather then to the Isra­elites [Page 5] 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 entred 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 tru Israel have several Titles in Holy Scripture, for they are called the desire of Gods 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 GodTit. 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 encrease of God, the First-born of God, a Royal Priest-hood, the Scep­ter 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 endited 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 [Page 6] 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 thatSect. IV. 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 then 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 remarques 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 discours, that I may the more methodically introduce my self to what remains behind; that this truth then 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 isSt. Matth. v. 45. necessary needs not much toyl, being dealt forth by [Page 9] God so liberally, as Man scarce needs do any thing more then receiv: Deus & Natura non deficiunt in ne­cessariis; Every Nation may subsist by it self without the greedy Invasion of anothers Right. (2.) God dealeth forth unto all People, that which may conduce unto their Well-being, by which we may understand three things. (1.) Well-being may be taken for out­ward Affluenc, and external Prosperity, Plenty, and Peace. (2.) As Well-being may be taken for outward Prosperity, Plenty, and Peace; so likewise for Internal Security, Satisfaction, and Quiet, I mean for Peace of Conscienc; 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 Con­scienc,Rom. II. 14, 15. which is the only thing that converts our out­ward Comforts into Blessings to us. (3.) Well-being 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 Knowledg; 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 [Page 10] 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 tast 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 Loving-kind­ness 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 tasts of God's eminent Loving-kindness in a Blessed Covenant of Peace, that which God entred 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 Favor, and Goodness, Deut. IV. 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 Judgments, so Righ­teous, as all this Law, which I set before you this day? And by this Priviledg they gained the Character of a great Nation, a Wise, and understanding People: TheDeut. IV. 6. Royal Prophet David, and the rest of the Inspired Wri­ters▪ recite it as the Grand Sign, and Characteristick 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, [Page 11] 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 ChristEph. II. 11, 12. 13. Jesus are made nigh by the Blood of Christ. But now God's Loving-kindness 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 honors his visi­ble Church withal in the Covenant, do plentifully sig­nify to us his Loving-kindness. 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 Burthen, yet these are too dull, and Melancho­ly Reflections; For our blessed Lord ascertains us theSt. Matth. XI. 30. quite contrary, telling us, that his Yoke is easie, and his Burthen 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, tho it be most tru, that whatever Precept proceeds from God carrys with it an Obligation upon1 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 carrys with them, that Honor, and Privi­ledg which brings peculiar Advantage, and encourage­ment. I will not dispute whether the Soveraign Crea­tor [Page 12] may not pro Imperio, in the right of his Soveraignty 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 Recompenc, to look for no other Com­pensation, but the Reward of doing the Duty it self, and that was his Obedienc; yet I conceiv God's setled 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, tho our Duty engages us to Obedienc to our Prince from a Principle of Conscienc, and out of repect to God's Law, yet we frequently look upon it as a great Honor, and high Priviledg to be employed in his immediat 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 Supream and Severe Legislator; These with more Intimations of unquestionable Honor and Priviledg to be so enjoyned. 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 [Page 13] commanding Style, Thou shalt, and Thou shalt not, whereas God speaks unto his People under the Evange­lical Dispensation in a more facil, 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 then we are Embassadors for Christ, as tho 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 els (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 encreased 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 tryed in the Fire, that thou mayst be rich, and white rayment, that thou mayst be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with the tru Collyrium, the Spiritual eye-salve, 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 easie, and my Burthen is light. This is the pleasing Dialect in which Christ's Precepts are pronounced the New Co­venant, this Law of the Gospel delights not it self in those sharper sounds, but tho it may enjoyn, 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 Favor, and if the King of Kings stoops so low, as to declare his Mind in the same precarious way, it may deservedly challeng from us the greatest Reverenc, and oblige us to em­brace [Page 14] Obedienc both as an Advancement, and as a Privi­ledg. (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 (tho perchance hazardous Enterprizes) 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 Priviledg; so the gracious Revelation of Christ's mysterious Gospel in a greater Lustre out-shines 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 then our Benefit, are all but so many proofs of God's Goodness, and our Honor, nay, even our severest Afflictions in so Righteous a Cause, but a glorious Piece of Priviledg, 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 [Page 15] with the rest of the Apostles glory in their stripes, and triumph in being counted worthy to suffer shame for hisAct. 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 heartned on by exceeding great, and precious Promises, that by those they may become partakers [...], of the Divine Nature. A total forgiveness of all2 Pet. I. 4▪ sin, an happy Reconcilation 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 Loving-kind­ness 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 dispossest 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 [Page 16] 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 Honor 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 Ge­neralSect. VI. The Use and Appli­cation of the praeceding 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 praeceding 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 Acknow­ledgment. 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,

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 Landskip 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 meer 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

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 inferr, 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, evenSect. 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 Majesties 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 [Page 17] 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 Terrour of our Enemies abroad, and of all undermining Traytors 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 tru 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 Acknowledgment. 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 joyfull 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 past, That England never flourished in greater Splendor, 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 then 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 HolyRom. XIII, 1. Writ, that tells us, The The Powers that be are ordained, [Page 18] 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 lye 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 my self 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 Princes Sufferings, and Deliverances; possibly some will tell me, that they know the considerable Passages of his Life as well as my self (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 enclined 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 [Page 20] whom the Providence of Heaven hath culled out of the vast Race of Reasonable Beings, to be an Example of what Wonders the Almighty Potentate is able to dis­cover for those that depend upon him, and to signifie how solicitous the Great Governour of the Univers is for the safety, and security of those Kings to whom his Gospel, and tru Worship are as valuable as their Scepters. 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 Ruine. 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 levelled. I will now conclude this Discourse, and this Time with One Intercession unto Heaven, in which I hope you will all joyn 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.]’

[Page 21]Now before I conclude, it will not be Improper toSect. VIII. An Account of what was said upon Sept. 9th. being the Day of Publick 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 Publique, and Solemn Day of Thanksgiving, to say somewhat of the Great Deliverance of our Gracious Soveraign, 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, then 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 Themselvs Damnation. No Per­sons take up Arms in Defenc 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 dy, rather then to resist Lawful Authority; And were there any unmixt 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 [Page 22] 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 publique Settlements, and throws from the heads the Crowns, and casts out of the hands the Scepters of Mo­narchs, and Governors. After this Introduction give me leav 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 Perillous such Opinions, and Practices, are unto the Publique Tranquillity, Safety, and Interest of this Kingdom. Christianity is the strongest Defenc, and securest Fulciment of Monarchy both in its Man­dates, and Exercise. It enjoyns 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 Dues, Tribute to whom Tribute is due, Custom unto whom Custom, Fear to whom Fear, Ho­nor unto whom Honor. It commands Obedienc to our Governors in all lawful, and honest Matters, and pa­tiently to lay down our Lives rather then to Rebel; and the Holy Institutor of our excellent Religion; was [Page 23] the greatest Instanc of this Doctrin, and lived, as He com­manded His Disciples, and Followers. Tho He was Son & Heir to the King of Kings and could command more then 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 Defenc, as He declares unto the Roman President, 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 genuin Temper of our Religion: Under the seve­rest Torments of the Heathen Governors, no Disciple of the Meek and Holy Jesus ever died as a Traytor: 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, tho it be for that, which is Dearest unto us, whatsoever secret murmurings, or private repi­nings 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 Startings of these late Miseries, and Plots (which have hazarded the Safety of our Prince, and threatned 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 Suspitions, and Jealousies of all inquisitiv, [Page 24] and sober Persons. And the Respect, and Re­gard Men had to their Soveraign, and their esta­blished Profession, raised their Zeal into so great a Fervor, and Heat, as foreboded a General Destruction, and became more terrible, and dreadful then 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 Con­scienc unawares fall into Seditions against the Civil Go­vernment; and are usually immediatly 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 Coelestial Fire, which is a Flame, that comes from below, and is no higher then 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 Neigh­bor, 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 [Page 25] of former times instruct us to set a Guard upon our selvs, and be cautious against any seeming risings, or tempting motions of a Rebellious Temper, tho 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 facil a thing to stop thy self in the Descent of a Praecipice, when thou art in the middle thereof, as to stop thy self, 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 themselvs till their steps take hold of Hell; when men undertake any wicked Enter­prize, 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 Battels, that were fought be­tween Greece and Asia, Coesar and Pompey, Augustus and Anthony, did in the beginning Spring from slight, and not valuable Causes. But our own Knowledg, and sad Remembranc hath largly, and therefore sufficiently convinced us, how hazardous, and perillous it is to yield unto that we should not, tho 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 entred upon by Multitudes who never designed it, and effected the Overthrow of that [Page 26] 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 Soveraign, 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 Soveraign, 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 compleat 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 Publick Tranquillity, and the Con­tinuanc of our Monarchy, we have cause to Praise the [Page 27] Lord for this Deliveranc; Who is able without trem­bling to imagine the Confusions we had beheld at this time, had this Conspiracy been compleated? 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 knockt 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 continu, 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 Honor, Glory, Power, Praise, Might, Majesty, and Dominion (particularly for the valuable Mercy of this Day) from hencforth, and for evermore, Amen, and Amen.