New Englands Duty, Text

New Englands Duty · Text

p. 1New-Englands Duty and Intereſt, To be an Habitation of JUSTICE, AND Mountain of HOLINESS.

JERE. 31.23.

Thus ſaith the Lord of Hoſts, the God of Iſrael, as yet they ſhall uſe this Speech in the Land of Judah, and in the Cities thereof, when I ſhall bring again their Captivity, The Lord bleſs thee O Habitation of Juſtice, and Mountain of Holineſs.

WE are here preſented with a comfortable Viſion in the Propheſies of Jeremiah, the man who for the moſt part was filled wi…h bitterneſs, and had his Pen dipped in waters of Gall, that like a Comet foretold the fates of Kings and Kingdoms, p. 2that denounced Sword, Famine, Peſtilence, Captivity, and ſuch like Judgments againſt Judah, for their Apoſtacy, Impi…t…, Iniquity, Impenitency, and Incorrigibleneſs, and made the Cup of Divine Fury to go round among the Nations, he hath now and then a little ſweetning put into his mouth, for his own and the Churches Conſolation: accordingly in this, and the foregoing Chapter he cometh with milk and honey in his mouth, and treats Prophetically of the Reſtauration of the Jews, the Coming and Kingdom of the Meſſiah, the manifeſtation of the New Covenant, the Gathering & Enlarging of the Catholick Church, conſiſting of Jews and Gentiles, with all the happy turns, and returns of the Church of God in general, and of the Jews in particular, till the time come, that they ſhall not be plucked up, nor thrown down any more for ever. But I confine my ſelf to my Text. The words read contain a Propheſie, with its Preface: the Propheſie is in theſe words, as yet they ſhalt uſe this Speech in the Land of Judah, and in the Cities thereof, when I ſhall bring again their Captivity, The Lord bleſs thee O Habitation of Juſtice, and Mountain of Holineſs. I call this a Propheſie becauſe the matter and ſcope are eſpecially Prophetical, yet are there Doctrinal and Hiſtorical Hints evident enough in them, if we conſider what is implied, as well as what is expreſſed; and it ſerves our occaſion to improve what is Doctrinal, and Hiſtorical in them, as well p. 3as what is Prophetical. Let us therefore look over the words again, and ſearch out the Contents more diligently and diſtinctly.

1. And then we ſhall find that theſe words ſhew forth hiſtorically what the Land of Judea, and more eſpecially Jeruſalem, formerly had been, viz. a Habitation of Juſtice, and Mountain of Holineſs.

2. That then they were ſaluted by men, and bleſſed of God.

3. That at the time when this Propheſie was written, they were far from being a Habitation of Juſtice, or Mountain of Holineſs.

4. And that they were as far from being bleſſed of God and man, as they were from being a Habitation of Juſtice, and Mountain of Holineſs. Theſe four particulars reſult from the word (as yet) or yet again, as ſome read it, for the particle yet notes not a continuation of ſomething in being, but a reſtauration of ſomething that formerly had been in being, but now for ſome time had been intermitted.

2. Theſe words ſhew forth doctrinally, what Judea and Jeruſalem always ſhould have been, viz. a Habitation of Juſtice, and Mountain of Holineſs. For if while they were holy and righteous, they were happy and proſperous; and upon their Degeneration their felicity departed, and woful miſeries enſued; and were like to continue till their reformation, no doubt in point of duty, p. 4they ought always to have been a Habitation of Juſtice, and Mountain of Holin £.

3. Theſe words as they are Prophetical, are alſo Promiſſory, they contain a threefold promiſe.

1. The promiſe of a Happy Restauration from their Captivity, in theſe words, When I ſhall bring again their Captivity, that is, their Captives; the Abſtract being put for the Concrete, the Dutch Tranſlation hath it, when I ſhall turn away their Captivity, the ſence is the ſame with that v. 16. they ſhall come again from the Land of the Enemy.

2. The promiſe of a Holy Reformation of the Jews from their preſent Impiety and Iniquity. For when it is ſaid, they ſhall uſe this Speech, O Habitation of Juſtice, and Mountain of Holineſs; it means this Speech ſhall be duly and truly uſed. Jeruſalem ſhould not only be called, but really and truly be, what men ſhall call her; the phraſe is of like import with that, Iſa. 48.8. waſt called a tranſgreſſor from the womb, that is truly ſo called, for thou waſt a Tranſgreſſor from the womb; ſo for Peace-makers to be Called the Children of God, means they ſhall be ſo, Mat. 5.9. From the Speech then we may infer, God promiſed that Religion and Righteouſneſs ſhould flouriſh again in the Land of Judah, and in the Cities thereof.

3. The promiſe of a Divine Benediction; men ſhould wiſh it them, and God would give it them, they ſhall yet again uſe this Speech, the Lord bleſs thee, which is the inſtituted form of Bleſſing contracted; p. 5and it intends, that as for their Sins God had made them a Curſe, even to a proverb of reproach and de…iſion, acco…ding as God had threatned them. Deut. 28.37. ſo now on the contrary, …t ſhould be obſe…ved, that they were again in favour wi…h God, and that he had bleſſed them, and did and would bleſs them; and thence men would be encouraged to bleſs them in the name of the Lord, or pray to God to bleſs them; and that more than mans bleſſing of them is here intended, is evident by what follows; for in the ſequel, God plainly promiſed Temporal and Spiritual Bleſſings to them, ſo v. 24 there ſhall d…ell in Judah, and all the Cities thereof, Husband men, and they that go forth with flocks: that is, they ſhall have peace and plenty. v. 25. I have ſatiated the weary Soul, and I have repleniſhed every ſorrowful Soul; that is, I will as ſurely do it as if it were done already. v. 28. I will watch over them to build and to plant. v. 33. I will put my Law in their inward parts, I will be their God, and they ſhall be my people. v. 34. I will forgive their iniquity, and rem mber their Sin no more. It is manifeſt by the premiſes, that the Propheſie and threefold Promiſe is not intended ſo much of what men ſhould ſay, but of what God would DO for his people, viz. Reſtore, Reform, and Bleſs them. So much may ſerve to explain the Propheſy, and what is contained in it. The preface renders the whole credible, the Doctrine muſt needs be good, and the p. 6Hiſtory certain; and the promiſe and propheſy paſt all peradventure. Thus ſaith the Lord of Hoſts, the God of Iſrael: The Divine Veracity, Omnipotency and Covenant benignity of God engageth, and ſtands engaged for the performance of what is promiſed, and it is flat Infidelity, not to believe it; for God wants neither power nor good will to effect what he hath promiſed. So you have the Text explained as it primarily and nextly ſtood related to the Jews, before the Coming of Chriſt; but the Jews may moreover be conſidered as a Prophetical Type of the Chriſtian Church in the times of the Meſſias, which times are related to in the very foregoing verſe, A Woman ſhall compaſs a man; and this is prefaced with, The Lord hath created a new thing in the earth, a new thing indeed; for a Woman to be both a Mother and a Virgin at the ſame time; a new thing in deed, for a Woman to be the Mother of him that was God, though not of the God Head, yet of the Humane Nature received into Perſonal Union with the Son of God. A woman ſhall compaſs a man, viz. the man of Gods Right-hand, for whoſe ſake Redemption ſhould come, and with it Reſtauration, Reformation, and Divine Benediction, not only to the Jews, but alſo to the Gentiles; for God was in Chriſt reconciling the World unto himſelf, not imputing to them their treſpaſſes; and ſome of the Bleſſings promiſed, were the manifeſtation of the New-Covenant, the Gathering and p. 7Enlarging the Catholick Church, writing the Law in the heart &c. which the Apoſtle to the Hebrews refers to Goſpel times. Heb. 8 10, 11.12. And the whole by way of Analogy and juſt accommodotion may be referred to Kingdoms, Countries & Places, Nations profeſſing the Chriſtian Religion; thus the New Teſtament teacheth us to in…erpret, accommodate and apply to our ſelves, Texts of the Old Teſtament. See Rom. 15.4. For whatſoever things were written aforetime were written for our Learning, that we through patience and comfort of the Scriptures might have hope. So 1 Co. 10.11. Now all theſe things hapned unto them for enſamples, and are written for our inſtruction on whom the ends of the world are come So alſo 2 Tim. 3.16. All Scripture is given by inſpiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Inſtruction in righteouſneſs. Thus having ſhewed how this text that nextly concerned the Jews comes to affect us, and concern theſe laſt ages of the profeſſing world: I ſhall only for further Explication of the Text, ſhew what intended by Juſtice, what by a Habitation of Juſtice, and then what by Holineſs, and what by a Mountain of Holineſs; and then proceed to give you the Doctrines.

Q. What intended by Juſtice?

A. Sometimes it is more ſtrictly taken for that political virtue whereby ſuch as are in Authority puniſh evil doers, and praiſe and juſtify them that do well, and that this ſence is herein comprehended p. 8is without doubt: but yet it is intended in a more large ſence in this text, for here it is joyned with holineſs, and yet diſtinguiſht from it; and when it is ſo, it is taken for conformity to the ſecond Table of the Decalogue, or ſix laſt Commandments: the word rendred Juſtice, might as well be rendred Righteouſneſs, they are Synonimous: and ſo the ſame word in the text rendred Juſtice, is in many other texts, rendred Righteouſneſs. See Iſa. 1.26. Afterward thou ſhalt be called the City of Righteouſneſs.

Q. What intended by Habitation of Juſtice, or Righteouſneſs?

A. By Habitation of Righteouſneſs is intended, a City or place that abounds in Righteouſneſs and excelleth in it, or that is full of righteous perſons: the Abstract being put for the Concrete: Compare it with Iſa. 1.21. It was full of Judgment, Righteouſneſs lodged in it; that is, Equity, Honeſty, Charity, Chaſtity, Truth & Juſtice were not as Strangers in Jeruſalem, but Inhabitants; they dwelt in the Temple, in the Courts, in the Gates, in the Streets, in their Houſes, in their Shops, and in all their converſe & commerce. And of the New Heaven and the New Earth, it is ſaid, Righteouſneſs ſhall dwell therein; that is, be not only reſident, but eminent, prevalent, permanent and a…dant.

Q. What intended by Holineſs?

A. Some times it is taken in ſo large a ſence as to comprehend in it conformity to the whole Decalogue, but when it is joyned with and yet diſtinguiſhed p. 9from righteouſneſs, it intends conformity to the firſt Table of the Law, or four firſt Commandments: and with reſpect to the Holineſs and Righteouſneſs mentioned in the text; once for all for preventing miſtake, I declare I intend not only that which is commonly called Morality, but conformity to the whole Doctrine which is according to Godlineſs, & that Obedience to which men are Created in Chriſt Jeſus, & that Grace which men derive from him through the holy Spirit in Regeneration and Sanctification, whereby they are enabled to live to God and ſerve him in Holineſs and Righteouſneſs.

Q What intended by a Mountain of Holineſs?

A. As it reſpect Jeruſalem, it meaneth that it ſhould regain its ancient purity, and be as renowned for Holineſs as ever it was; that had not only been beautiful for its Situation, but for its Sanctification wherein not only Holy men had dwelt, but the Holy God; there was the holy Temple, the holy Oracle, the holy Ordinances and holy Aſſemblies, the beauty of holineſs, the habitation of Gods holineſs, the Throne of his holineſs, the Courts of his holineſs, and where his anointed ones miniſtred unto him, ſomething like as the Angels do in Heaven; it was a Comparative Heaven for holineſs, and a Type of the real Heaven; it had been ſo, and ſhould be ſo again. When it is applyed to Chriſtian Countries, it means that they ſhould abound in holineſs, and excel other places therein, as much as Judea did other lands, and Jeruſalem p. 10did other Cities in the day that they were Holineſs to the Lord So you have the meaning of the Text, & its words & phraſes, both in the literal ſence as it nextly concern'd the Jews, and alſo in its Analogical ſence, as it concerns Chriſtians of all Kingdoms and Plantations to the end of the world. We come now to the Doctrines that reſult from the Text thus explained, which are three. The firſt from the doctrinal hints in the Text: the ſecond from the hiſtorical hints: the third from the Text as it is a Propheſy.

DOCT. I. That it is the duty of all People or Places profeſſing the Chriſtian Religion, to abound and excel in Holineſs and Righteouſneſs: or to be an Habitation of Righteouſneſs, and Mountain of Holineſs.

DOCT. II. That ſuch People and Places as profeſs the Chriſtian Religion, may expect to be Happy or Miſerable, according as it goeth with them, as to Holineſs and Righteouſneſs.

DOCT. III. That although Places that have been Habitations of Righteouſneſs and Mountains of Holineſs, ſhould become very degenerate, and for their Sin be made very deſolate; yet there is ground of hope that God will again Reſtore, Reform and Bleſs them.

The firſt DOCTRINE Confirm'd by Reaſons.

p. 11Reaſon. 1. Becauſe the Moral Law obligeth all mankind to holineſs and righteouſneſs, from the beginning of the world to the end of it: for it was no ways ſuitable to the Wiſdom and Holineſs of God to make man a rational Creature, which is a cauſe by counſel of his own actions, and ſo capable of honouring or diſhonouring, of ob…ying or diſobeying him that made him, and then leave it to his liberty, whether he would own and honour his maker, yea or no; whether he would worſhip God according to his Inſtitution, or his own, or anothers invention. Can it be imagined, that the moſt wiſe and holy God would leave it Arbitrary to men, whether they would ſanctify the Great and Dreadful Name of God, or prophane it by Blaſphemy, Perjury or Irreverence in his Worſhip? Could ſpecial worſhip be due from man to God, and yet no ſet Time be appointed by God for it, and ſeperated and ſo ſanctified for that holy end and uſe? and when God had by his own Example and Revelation of his will notifyed what proportion of time for his peculiar Service, was beſt pleaſing to him and moſt proper for us: could it be any wayes ſuitable to the Wiſdom, Holineſs and Majeſty of God to Submit to the pleaſure and humor of man, whether he would religiouſly obſerve it, yea or no? Thus it is and could be no otherwiſe with man, relating to the firſt and great Commandment, and there is a ſecond like to it, thou ſhalt love thy Neighbour as thy ſelf: p. 12Man muſt of neceſſity be obliged by this alſo, ſeeing we have all on Father; one God made us and made us capable of being beneficial, or miſchievous to our ſel…e and one another. It is determin'd by our make as well as our Maker, that although all duty was ultimately owing to God, yet ſome was nextly owing to our ſelves and neighbours: That we who were bound to Love God ſuperlatively for his own ſake, ſhould be bound to love our ſelves, and our neighbours in Subordination to God and for his ſake. If God had intended, to have ſent out man into the world like the wild Aſs free, he would have made him like him: but ſeeing he made man after his own Image in holineſs and righteouſneſs, he muſt needs be obliged to live according to it. Seeing man was made by God and like God, & for God; it muſt of neceſſity be mans duty to live to God & like God: and ſeeing that the Moral Law bears the Image of Gods holineſs and righteouſneſs, it muſt needs be immutable; and till man ceaſeth to be Gods Creature, or God ceaſeth to be holy & righteous (which can never be) mans obligation to be holy and righteous, is as ſacred and inviolable as ever; and if no People or place can either fairly or ſafely pretend to exemption from the Moral Law, leaſt of all may Chriſtian Plantations or Countries.

Reaſon 2. Although the Primitive Apoſtaſy hath many wayes mortifyed mans ability to keep the Law, yet it hath no ways nullifyed the Laws-authority, or mans duty. God is God ſtill, as holy p. 13and righteous as ever he was, and man is as much Gods Creature as ever he was; Gods due therefore and our duty as to holineſs & righteouſneſs is the ſame, and no juſt exemption or diſpenſation can be pretended by any, and leaſt of all by Chriſtians, who are in part recovered to the Image of God, and have his Law written on their hearts.

Reaſon 3. From Adam to Moſes mankind was held under the direction and authority of this Law, and although the Covenant of Grace was ſome way diſpens'd though darkly, whereby it appeared that ſome were exempt from the Curſe of the law, yet was there not the leaſt intimation that any were releaſed from under the Obligation of it to Obedience. Paul in Rom. 5.13. proveth indiſputably that the Law was in the world before the Sinai-Promulgation of it, and the Hiſtory of Cain, Abel, Seth, Enoch, Noah, &c. offer irrefragable proof that God inſiſted on holineſs and righteouſneſs in the old world; though the old world was deſtroyed, yet was not the old law aboliſhed: the New world was equally obliged to holineſs and righteouſneſs, if not more, ſeeing they had ſeen one day of Judgment, & the flood come upon the ungodly and unrighteous, 2 Pet. 2.5. Job 22.15, 16, 17. Hast thou marked the old way which wicked men have trodden? whoſe foundation was over flown with a flood &c. Though the Language of man was confounded, yet was not the Law confounded at Babel, nor did the Abrahamitical p. 14Covenant, or Goſpel as Preached to Abraham diſcharge him or his Poſterity from the Authority of the Law, requiring holineſs and righteouſneſs: as the Hiſtory of Abraham, Iſaac and Jacob, and his Poſterity ſheweth.

Reaſon 4. The peculiar Covenant which God made with the Jews of which Moſes was Mediator, did make them a people nearer and dearer to God than other people, but did no ways free them from Obligation to holineſs and righteouſneſs; nay it was far from it: as is evident by the freſh promulgation of the Law, by Gods own Voice, and the engraving it in Tables of Stone by his own Finger, and the alluring motives to Obedience, viz. the Promiſes & the Coercive Sanctions of the Law, viz. the threatnings, & their own perſonal obliging themſelves to very exact obedience. So far was the law of holineſs and righteouſneſs, from being abrogated, that the Jews had it re-enforced upon them with new motives from Law and Gratitude, and the judicial proceedings of God with that people leave it paſt diſpute.

Reaſon 5. The Goſpel doth no ways relax the authority of the Royal Law, as it is a rule of holy and righteous living Our Saviour ſayeth, Think not that I am come to destroy the Law; implying that licentious men would be apt to think ſo, and pretend Goſpel for the tranſgreſſions of the Law. See Math. 5.17. Our Saviour aſſerts the very contrary, that he did not come to deſtroy it, but to fulfill it; he humbled himſelf to be made under p. 15the Law, and he honoured the Law by yielding perfect Obedience to it, when we had diſhonoured the Law, by diſobeying of it. Zacharias his triumph in the proſpect of Chriſt was that we might ſerve God in holineſs and righteouſneſs all our days without fear, (that is, without ſervile & tormenting fear) not without that which is filial, and reverential, Luk. 1.74, 75. And Paul being become a Chriſtian did not account himſelf without law, but under the law to Christ, and exerciſed himſelf to keep a Conſcience void of offence toward God and toward men. 1 Cor. 9.21. Act. 24.16. Paul was an eminent Miniſter of Jeſus Chriſt, and Preached the unſearchable riches of Chriſt, and yet declareth to the Romans, that the wrath of God is revealed from Heaven, againſt all ungodlineſs and unrighteouſneſs of men. Rom. 1.18. and in many other texts to the ſame effect: So that if the Apoſtle ſay leſs by way of motive from temporal rewards & puniſhments, it is partly becauſe that is ſaid already under the old Teſtament, which is ſtill in uſe and force, as to holineſs and righteouſneſs; and becauſe that praetermiſſion is abundantly recompenced, by the frequent mention of eternal rewards and puniſhments. 1 Cor. 6.9. Know ye not that the unrighteous ſhall not inherit the Kingdom of God. Heb. 12.14. Without holineſs no man ſhall ſee the Lord.

Reaſon 6. The Chriſtian Profeſſion layeth a ſpecial obligation on ſuch profeſſing people to excell in holineſs and righteouſneſs. Becauſe they p. 16profeſs they take the holy and righteous God for their God, and Jeſus Chriſt the righteous for their Lord and Saviour, and devote themſelvs to him: and by Baptiſm, like an Oath of Allegiance, oblige themſelves to imitate and obey him, and conſtantly to pray to be Renewed after his Image in holineſs and righteouſneſs; and profeſs themſelves moved to holineſs and righteouſneſs, by the Spirit of Chriſt, the Grace of Chriſt, the Law of Chriſt, the Love of Chriſt, the Example of Chriſt, the Name and Honour of Chriſt, and by the hopes and fears of the unſeen future and eternal World. You have the proof of the firſt Doctrine. I proceed to illuſtrate and confirm the ſecond Doctrine.

DOCT. II. That ſuch People and Places as profeſs the Chriſtian Religion, may expect to be Happy or Miſerable, according as it goeth with them, as to Holineſs and Righteouſneſs.

The weight of it bears upon theſe four Pillars.

1. That Judea and Jeruſalem had formerly not only been called, but had been an Habitation of Righteouſneſs, and a Mountain of Holineſs; and that then they were Saluted of men, loved, eſteem'd and pray'd for by men, and Bleſſed by God; that thus it was once, is evident. Jer. 2.3. Iſrael was holineſs to the Lord, that is, very holy, the firſt fruits of his increaſe: that is, they were Conſecrated to God, as the firſt fruits of mankind; they were holy to p. 17God and his Service, and not to be devoured by Strangers, but at their peril. In the Love of their Eſpouſals they followed the Lord into the Wilderneſs, like to what is propheſyed of the One hundred forty four-thouſand. Rev. 14.1. They appeared on Mount Sion with the Lamb, and have his fathers name written on their foreheads: and for purity of Doctrine, Worſhip, Diſcipline, and Manners, follow the Lamb whereſoever he goeth. Jeruſalem had been a very faithful City, true to God and his Worſhip, free from the unchaſt embraces of Idolatry and Superſtition, neither was ſhe then polluted with the prophanation of holy things or time. It had alſo abounded & excelled in righteouſneſs: it was full of Judgment, Righteouſneſs lodged in it. Iſa. 1.21. If you had lookt for Charity, Equity Honeſty, Verity and fair Dealing, yea Juſtice Commutative or Distributive, you might have found them dwelling in Jeruſalem. And while things went thus, they were very happy; the Habitation of their Righteouſneſs was proſperous: they had peace and plenty, health and ſafety. This is ſo evident that the Lord appeals to themſelves whether it was not ſo. Jer. 22.15. Did not thy father eat and drink and do Juſtice and Judgment, and then it was well with him. So Jer. 2.5. What Iniquity have your fathers found in me? implying that till they cauſeleſly departed from God, things went well with them. Yet muſt not this be ſo ſtrictly taken as if ever there was a time in Iſrael, p. 18wherein there was no unholineſs and unrighteouſneſs in them; that the Prieſts, Rulers and People were perfectly holy and righteous, exactly conformable to the Moral Law: for they were ſinners by nature, and were, at beſt, liable to humane infi mities and frailties, yea in their beſt times, there was ſomething wanting that could not be numbred, and ſomething crooked that could not be made ſtreight, as their hiſtory ſheweth; and therefore any Expreſſion that may bluſh otherwiſe, muſt be underſtood comparatively, not abſolutely. So when they are ſaid to have been happy, very happy, it muſt not be underſtood as if they had no Calamity or Sorrow, but that no deſolating deſtroying evil tell upon them: when in Solomons time it is ſaid, that they had no adverſary or evil occurrent, it muſt be underſtood Comparatively, and ſo the ſence is, there had been a time when holineſs and righteouſneſs had flouriſhed extraordinarily in Judea and Jeruſalem, and at that time they were extraordinarily happy, enjoyed the favour of God in very peculiar Inſtances, and had a very great confluence of Gods Bounties and Benefits.

2. That in Jeremiah's time all ranks and orders of men were grown very degenerate and were greatly corrupted, and were become very unhappy, almoſt as miſerable as miſery could make them. In Iſaiah's time, which was conſiderably before this; the faithful City was become an Harlot, and they were over run and over-grown with violence p. 19and unrighteouſneſs of every kind. In ſtead of Judgment there was Oppreſſion, in ſtead of Righteouſneſs, there was a Cry. Iſa. 1.21. and 5.7. But in Jeremiah's time, they were heightned and hardned in all their wickedneſs, and were unteachable, imperſwadable and incorrigible. The chief of the Prieſts and the People tranſgreſſed very much after all the Abominations of the Heathen, and had polluted the houſe of the Lord; and deſpiſed all the Patience & Compaſſion of their God, and complyed with none of the methods of his grace to reclaim them; but Stiffned their necks and hardened their hearts, from turning to the Lord God of Iſrael. They mocked his Meſſengers and Meſſages, and miſuſed his Prophets, till the wrath of the Lord aroſe against his people, & there was no remedy. 2 Chron. 36.14, 15, 16. Then wrath and ruin of every kind invaded them, and broke in upon them, till they were taken and carried into Captivity: and Jeremiah was in this, one of the unhappieſt of all the holy Prophets, in that he lived to ſee his woful Propheſies turned into Hiſtory. The man that did not only foreſee, but lived to ſee affliction by the rod of Gods Wrath: yea he lived to write doleful Lamentations over the Accompliſhment of his own direful and diſmal Propheſies, and to ſee the People as miſerable as he had ſeen them ſinful.

3. That it was not only ſo as you have heard in one inſtance, but it was Gods way and manner of dealing with his own People the Jews, to deal out p. 20happineſs or miſery to them, according as they dealt with him, in matters of holineſs and righteouſneſs: whilſt they were with God, in wayes of duty, God was wont to be with them in wayes of mercy, to bleſs and proſper them: but when they walk▪ Contrary to God, his way was to walk Contrary to them; when it was their way to grieve him with their impieties and iniquities, it was his way to vex them with various adverſities. See 2 Chron 15.2. The Lord is with you while ye be with him, and if ye ſeek him, he will be found of you: but if ye forſake him, he will forſake you. V. 3. Now for a long ſeaſon Iſrael hath been without the true God, and without a teaching Prieſt, and without Law. The ten tribes had been ſo from their revolt, which was about Thirty years, and for that time, there was no peace to him that went out, nor to him that came in, for God did vex them with all adverſity: See the 5th. & 6ſt. Verſes. That God did promiſe them the greateſt mercies & bleſſings, on condition of Obedience to his Laws & Statutes, and threatned them with the greateſt curſes and miſeries, in caſe of revolt and diſobedience, is ungainſayable, if you read and conſider, Levi. 26. throughout, and Deut. 28. throughout. And the way of God was accordingly. So that if a man had known before hand now that People would have acted towards God and one another, he might have written their Hiſtory in a good meaſure, before things came to paſs. Hence they were p. 21ſo condemned for not knowing the way of the Lord, which means, not only the way of his Doctrine, but of his Diſcipline and Providential Diſpenſations, Jer. 5.4. Therefore I ſaid, ſurely theſe are poor, they are fooliſh: for they know not the way of the Lord, nor the judgment of our God. Yet muſt not this be ſo ſtrictly taken, as if God dealt with them according to their deſerts; for had they been dealt with according to the Firſt Covenant, they were never good enough to deſerve the Bleſſings; they were always bad enough to deſerve greater Wrath than ever fell upon them. They were always leſs then the leaſt of Gods Mercies; & God always puniſhed them leſs than their Iniquities deſerved; and upon their Repentance, Humiliation and Reformation; God was always ready to pardon, and turn their Curſes into Bleſſings; as upon their Apoſtacies and Declenſions, he turned their Bleſſings into Curſes: and was wont to diſtinguiſh between weakneſs and wickedneſs, between Sins of Infirmity, and Sins of Enormity. His Severities were for the moſt part againſt preſumptuous Sinners, and ſuch Sins as violated the Covenant. There were alſo at that time by Divine Appointment, Sacrifices of Expiation and Atonement, not only for particular perſons, but for the Congregation; not only for the Sins of private perſons, but of the Priests & Rulers alſo. Hence in Judgment God remembred mercy; many a time he forgave them, and did not ſtir up all his wrath: and in ſome inſtances his Judgments p. 22were unaccountable: but ordinarily they were as the light, and the Equity of them very diſcernable.

4. Gods Judicial Proceedings with the Jews before the Coming of Chriſt, are inſtructive to people, and places profeſſing the Chriſtian Religion; that it is like to fare with them as to happineſs or miſery, according as it goeth with them, as to Holineſs and Righteouſneſs. For the proof of this, I offer to your conſideration the following Arguments, which for brevity, I ſhall but name.

1 That God is the ſame now, as he was then, as holy and righteous as ever he was. Did he then love Righteouſneſs, and hate iniquity? So he doth ſtill; therefore his Way and Diſcipline is like to be much what the ſame now, as it was then.

2. His Church is the ſame Church now, though not the ſame people: God hath but One Church, Chriſt hath but one Body; from the beginning to the end of the World. Cant. 6.9. Eph 5.23, 25, 27.

3. This Law requiring Holineſs and Righteouſneſs, is the ſame: not one tittle of it is paſſed away.

4. Gods Name and Honour is alike concerned in the ways and behaviour of his people now, as it was then. Did the Sins of the Jews, give occaſion to the Enemies of the Lord to blaſpheme? 2 Sam 12.14. So do the Sins of Chriſtians now. See 1 Tim. 6 1. That his Name and Doctrine be not blaſphemed.

5. They were under the Covenant of Grace as p. 23well as we? and we under the authority and direction of the Law, as well as they. Heb. 4.2. plainly affirms, that they had the Goſpel preached to them, and in James 2.8 it is evident, that Chriſtians are required to fulfil the Royal Law. When Paul ſaith, Believers are not under the Law; he means, not under the Curſe of the Law; though under the Command of it.

6. The Apoſtle ſpeaking of Gods Judicial Proceeding with the Jews in Inſtances of Severity, ſaith: All theſe things happened unto them for Enſamples, and they are written for our inſtruction, upon whom the ends of the world are come. 1 Cor. 10.11.

7. The Apoſtle ſaith, that Godlineſs hath the promiſe of the life that now is, as well as of that which is to come. 1 Tim. 4.8. and conſequently Ungodlineſs hath the Threatning of the life that now is, as well as of that which is to come. And of like import is that, 1 Pet. 3.10, 11, 12. He that will love life and ſee good days, let him refrain his tongue from evil, &c. for the Eyes of the Lord are over the Righteous; that is, his Providence is active about them for good: but his face is againſt them that do evil, that is, the frowns and rebukes of Divine Providence are againſt them that do evil.

8. Gods Judicial Proceedings with his profeſſing people in the Old World, and afterwards, till Moſes's time, were much what the ſame as they were afterward, as the Book called Geneſis, the Book of Job. 2 Epiſt. of Peter, and Jude plainly ſhow.

p. 249. Experience hath convinced the Chriſtian Churches of this; and many of the New-Teſtament Promiſes, Threatnings, Argumentations and Propheſies, ſhow the truth of it.

10. That this is no new Doctrine, may be ſeen in the Confeſſions of Faith, ſet forth by the Aſſembly of Divines, and the New England Confeſſion in the Chapter concerning the Law of God. Sect. 6. The Threatnings of it. viz the Law, ſerve to ſhow what their Sins deſerve; and what afflictions in this life they may expect for them; although freed from the Curſe thereof, threatned in the Law. The Promiſes of it in like manner ſhew them Gods approbation of Obedience; & what Bleſſings they may expect upon the performance thereof; although not as due to them by the Law as a Covenant of Works.

All this notwithſtanding, I would not be underſtood, as if the Diſpenſations of God now did exactly quadrate with his Diſpenſations to the Jews, before Chriſt came. The Church was then in its non-age, and under a certain Tutorage proper to that time, when the promiſes and threatnings that relate to the other World, were more darkly and more rarely mentioned: and temporal promiſes and threatnings more frequently inſiſted on, and the accompliſhment more viſible and conſpicuous, and Diſpenſations more Corporal; & God did more viſibly plague Diſobedience, and reward Obedience, than now: although he hath not left p. 25himſelf without witneſs, but maketh all the Churches to know, that he ſearcheth the hearts and tryeth the reins, and renders to his people according to their works, Rev. 2.23. And the ſame is evident by all the Epiſtles to the Churches of Aſia, in which it is manifeſt, that our Lord Jeſus Chriſt, who hath the Government of the Church, and World, declareth that he will deal with them, as they deal with him.

Obj. Doth not Solomon ſay that all things come alike to all, and that there is one event to the Righteous and to the Wicked? &c. Eccle. 9 1, 2.

A. Solomons meaning is not that it is alwayes ſo, but that it is ſometimes ſo, and that notwithſtanding temporal promiſes and threatnings, God hath reſerves for the diſplay of his Soveraignty, whereby unbelievers will be hardned in their ſin; and good men will be humbled, and their faith and patience exerciſed. And although there be not a full diſcrimination between the good & bad at preſent; there ſhall be at the day of the revelation of righteous Judgment: And although God's Juſtice doth not always appear to purblind man, yet it doth ſo often appear, that God is known by his Judgments that he executeth. Pſal. 9.16. So that a man ſhall ſay, verily there is a reward for the Righteous, verily he is a God that Judgeth in the earth.

Thus you have the ſecond Doctrine Explained and Confirmed: I proceed to Explain & Confirm the third and laſt Doctrine.

p. 26DOCT. III. That although Places that have been Habitations of Righteouſneſs and Mountains of Holineſs, ſhould become very degenerate, and for their Sin be made very deſolate; yet there is ground o… hope that God will again Reſtore, Reform and Bleſs them.

In the third Doctrine there are three particular… contained: the two firſt more implicitely, the third moſt expreſsly.

1. That places that have been eminent for the p…ofeſſion and practice of holineſs & righteouſneſs, may become very degenerate: they may, that is poſſibly; not lawfully. Judea and Jeruſalem offer… a woful conviction of this: That Kingdom of Prieſts, that holy Nation, in which Religion & Juſtice ſome time dwelt and flouriſhed, was in Jeremiah's time degenerate, revolted and gone, all ranks & orders of men had greatly corrupted themſelves. This hath been already demonſtrated, and the Churches that were of the Apoſtles planting, if we compare the Scripture account of them, with Eccleſiaſtical hiſtory concerning them, and their affairs, it would call for tears, rather than further teſtimony. Declenſion is down hill and natural; Corruption weighs men down ward.

— Facilis deſcenſus Averni.

The heart of man is deceitful above all things and deſperately wicked. Man hath long ſince forfeited his reputation, being in honour be abode not, and p. 27ever ſince beareth the reproach of being a falſe deceitful creature. Surely men of low degree are vanity and men of high degree are a lie, to be laid in the balance, they are altogether lighter than vanity. Pſa. 62.9. If men deal falſely and baſely and treacherouſly with God, they do but like themſelves. Hoſ. 6.7. They like men (or like Adam as it may be rendred) have tranſgreſſed my Covenant, there have they dealt treacherouſly with me. Beſides, Mortality, in a little time, carrieth off the Stage, the Rulers, Leaders, Teachers, and beſt examples of the flock. Degrees of true Grace may be loſt, and the remainders be weakned and obſcured: that which only ſeemed to be true Grace, may be utterly loſt, and that goodneſs that ſprang from, and depended upon external motive; when the Sun and the wind riſe, will paſs away like a morning Cloud: the ſubtle inſinuations of Seducers, a Spirit of error, the force of evil examples, New temptations and occaſions, all, or many of them ſome times do as it were conſpire to bring on defection & Apoſtaſy: and when it is ſo, it is no wonder, if woful degeneration enſue.

2. Places that are become degenerate, howſoever happy they were before, may become very miſerable, very deſolate. It was ſo with Judea and Jeruſalem. The Lamentations of Jeremiah afford plentiful proof of this, and the deſolations and ruins of the Churches mentioned in the New Testament ſufficiently prove it may be ſo. If men p. 28do but like men, when they make defection, and revolt from Religion and Virtue; God doth bu… like God, when hi Jealouſy burns like fire againſt ſuch a People; and he brings ſorrows and miſeries upon them, even unto Deſolation.

3. Notwithſtanding ſuch degeneration and deſolation too, there is ground of hope, that God will again reſtore, reform and bleſs ſuch a People. I ſhall prove this poſition by producing the grounds of Hope the Scriptures offer in this caſe.

1. God Can do it if he Will. That is not altogether incredible which is not impoſſible. What can not Omnipotency do? Unbelief and diſtruſt is many times bottom'd upon ſcrupling the Power of God. Pſa. 78.19, 20. They ſaid, Can God furniſh a Table in the Wilderneſs? can he give bread alſo? can he provide fleſh for his people? So that they are taxt with not believing in God, nor truſting in his Salvation. No wonder they did not believe God would, when they did not believe God could provide for them. If Abraham had Staggered at the promiſe through unbelief of Gods Power, he had not been father of many Nations. But againſt hope he believed in hope, knowing that God quickned the dead and called things that are not, as if they were. He was ſtrong in faith, giving glory to God, being fully perſwaded that what he had promiſed he was able to perform. Rom. 4 17, 18, 20, 21. Such a degenerate and deſolate People, are much in circumſtances for Restoration and Reformation, as the bodies of Abraham p. 29and Sarah were in for Propagation. But what cant he do that quickens the dead? The belief of Gods power facilitates the belief of his good will: So it was in the Lepers ſaith; Lord if thou wilt, thou canſt make me clean. That which ſeemeth impoſſible to men becauſe of their impotency, is not difficult to God becauſe of his Omnipotency: Though this caſe be very difficult, next to impoſſible, yet it is not deſperate: for with God all things are poſſible. The Lord of hoſts can reſtore, reform, and bleſs a degenerate, deſolate People.

2. God not only can if he will, but may if he pleaſe. What may not he do in a way of mercy, who is mercy it ſelf, and hath mercy upon whom he will have mercy? Rom. 9.15. I will have compaſſion, upon whom I will have compaſſion. Infinite mercy can find motive in it ſelf, when there is none in the Creature, and divine Soveraignty is not to be Counſelled or Controlled by any Creature. If he will have compaſſion, he will have it. If God be pleaſed to reſtore and reform ſuch a people, whom doth he wrong? What Attribute or Word of his, doth he croſs or contradict? If then Gods power render him able to do it; may not his Soveraign Grace, and Mercy re…der him willing to do it? Once hath God ſpoken, twice have I heard this, that power belongeth unto God, alſo unto thee O Lord belongeth Mercy. Pſa. 62.11, 12.

3. God hath done ſo already for his Church and profeſſing People. viz. The Jews and that more p. 30than once, or twice. And that which hath been, may be; and is the more eaſy to be believed. This ſort of Argumentation is uſed for a help to faith. Iſa. 51.9, 10, 11. Awake, awake, O Arm of the Lord, as in the Ancient days, art not thou it that hath cut Rahab and wounded the dragon? Art thou not it that haſt dryed the Sea? therefore the ranſomed of the Lord ſhall return to Sion with ſinging. So 2 Cor. 1.10. Who delivered us from ſo great a death and doth deliver: in whom we truſt, he will yet deliver. If God ſhould reſtore, reform and bleſs ſuch a degenerate and deſolate people, it would not be the firſt time. Though God may ſeem to have caſt off a profeſſing people; yet he may chuſe them a ſecond time, it is no more than he hath done in the like caſe. Zech. 2.12. The Lord ſhall inherit Judah and chooſe Jeruſalem again.

4. Notwithſtanding wrath is come upon the Jews to the uttermoſt becauſe they ſinned to the uttermoſt in rejecting and crucifying the Son of God, yet, not without cauſe, we believe and expect that God will again reſtore, reform and bleſs them. Though they are Unchurched and Unpeopled and have been miſerable as miſery can make them: yet the Oracles of God give incouragement to believe that they ſhall again be recovered. It were endleſs to quote all the old Teſtament texts brought by thoſe that write on this Subject; among which my Text and Context is improved by Dr. Gouge & others, & Paul in Rom. 11.27. renders it indiſputable.

p. 31Obj. If it be granted concerning the Jews, what is that to the Chriſtian Gentiles? This text ſpeaks of the Jews, Thus ſaith the God of Iſrael.

A. That this and many other texts of like import do nextly belong to the Jews, I have already granted: but that doth not prove that by way of Analogy, this and ſuch like texts do not belong to Christian Churches conſiſting of Jews or Gentiles, or both. I pray conſider, who are the Iſrael of God now: Are not all that believe, Children of Abraham? and heirs according to promiſe? Is not the Bleſſing of Abraham come upon the Gentiles? Is God the God of the Jews only? is he not of the Gentiles alſo? Rom. 3.29. Although the Epheſians during their Heatheniſm were Strangers to the Covenants of promiſe and aliens from the common wealth of Iſrael; yet I hope they were not ſo after they were Converted and Chriſtianized. No, they who before were afar off, were made nigh by the blood of Chriſt; who broke down the middle wall of partition and made both one; and now they were no more Strangers and Forreigners, but fellow Citizens with the Saints, and were built upon the foundation of the Prophets as well as Apoſtles, &c. What? is there Jew and Greek, Scythian and Barbarian ſtill? ſurely they are all one in Chriſt Jeſus. Eph. 2.12, 13, Gal. 3.28. Col. 3.11.

5. There be Propheſies in the New-Teſtament, that contain in them promiſes of Reſtauration, Reformation, and Bleſſing to Churches, that were p. 32formerly Eminent for Chriſtianity, Habitations of Righteouſneſs, and Mountains of Holineſs, but become in time very degenerate, and very miſerable and deſolate, firſt over run with ſin, then with miſery; that are either buried in their own ruins, or if they flouriſh, it is with Antichriſtian or Mahometan Inhabitants for the moſt part; yet do Prophetick Scriptures ſpeak of their Reſurrection and Reſtauration. What elſe can be the meaning of the Reſurrection of the Witneſſes? the Spirit of life from God entring into them after they are overcome and ſtain? their ſtanding on their feet? and their aſcending into Heaven? Rev. 11.11, 12. The like may be ſaid of the Congratulatory Acclamations of Voices in Heaven ſaying, The Kingdoms of this World are become the Kingdoms of the Lord, and of his Chriſt; Rev. 11.15. See alſo, Rev. 15.4. All Nations ſhall come and worſhip before thee. Paſt all peradventure there is implyed in theſe Texts, that Kingdoms that belong'd to our Lord in Conſtantin's Time, but for their Degeneration, were over run with the Romiſh Idolatry and Tyranny, and the Impoſture and Oppreſſion of the Mahometans, ſo that they ceaſed to be the Kingdoms of the Lord, as they were before, and became the Kingdoms of Antichriſt & of Mahomet ſhall again be reſcued out of the hand of thoſe cruel Lords, and again profeſs their Subjection unto Jeſus Chriſt; which implyes, Restitution, Reformation, and Divine Benediction. The Lord Jeſus field ſome kind of poſſeſſion p. 33of the West Empire during the 1260 years of Antichriſt's Reign, by his Witneſſes that Propheſied all that time, though in Sackcloth. He hath held poſſeſſion likewiſe in the Eaſt Empire, notwithſtanding the fury and cruelty of the Arabian and Saracen or Mahometan Harpyes: for the Chriſtian Religion is profeſſed there to this day; though not with that power, purity, and glory that it ſome time was, and ſhall be again. Dr Goodwin makes the 144000 mentioned, Rev. 14 1. to be the Witneſſes that propheſied in Sackcloth, and held poſſeſſion of the Weſt Empire for Chriſt; & the 144000 mentioned Rev. 7.4. to be the Witneſſes of Christ in the Eaſt Empire, & to be Seal'd for Preſervation during the Mahometan Tyranny, & concludes, that our Lord hath all along held poſſeſſion of both Eaſt and Weſt Empire; and expects glorious Reſtaurations and Reformations in both. I have done with the Explication and Proof of the three Doctrines, and ſhall croud the Application together, with what brevity the preſent Occaſion requires, which will not permit a full Application of ſuch copious Theams, howſoever uſeful it might be.

USE I.

Of Inſtruction, To teach us. That Holineſs and Righteouſneſs have an everlaſting amiableneſs and excellency in them. In God, they are the Eſſence of God, in Angels and men, they are the Image of p. 34God; they are Eſſential to the Being of God, and they are Eſſential to the Well-being of Angels and men; they are the beſt adjunct, and Epithete that rational creatures are capable of. Take Holineſs and Righteouſneſs from Angels, and they become Devils; take them from men, and they become like Beaſts, yea, worſe; not only earthly & ſenſual but deviliſh alſo. The dignity of mans firſt Eſtate, conſiſted in holineſs and righteouſneſs after the Image of God: the ignominy and damnableneſs of mans loſt Eſtate, conſiſts in his ſinning, and coming ſhort of the glory of God; that is, of his glorious Image, conſiſting in holineſs and righteouſneſs. The ſanity and felicity of mans beſt and laſt Eſtate, conſiſts in being recovered to the image and favour of God by Jeſus Chriſt. Whilſt man was holy and righteous, God loved him as his Friend, and when man became unholy and unrighteous, God loath'd him as his Enemy; and although God may love him with a love of Benevolence & of Beneficence, yet …e cannot love him with a compleat love of complacency and delight; till he is recovered to holineſs and righteouſneſs again. As Sin is a reproach to any perſon, people or place; on the contrary, holineſs and righteouſneſs are a credit and honour to them; it was the glory of the City, that was the joy and praiſe of the whole earth, that it was a habitation of righteouſneſs, & mountain of holineſs; yea, it is the glory of the New Jeruſalem, it is called the Holy City, and the Holy Jeruſalem. Rev 21.2, 10. 'tis the peculiar excellency p. 35of the New Heavens and New Earth, that righteouſneſs dwelleth therein. 2 Pet. 3.13. The unconceivable glory of the Heaven of Heavens conſiſts more in its holineſs, than in its heighth; though it tranſcend in both. It is the throne of Gods holineſs, the holy of holyes, was but a Type of it. The higheſt excellency of the heavenly Courtiers that wait round the throne of God, is their holineſs: and yet that is dim in compariſon of the HOLY JESUS, who is the Fountain of all the holineſs & righteouſneſs the Saints on earth have. There are ſome few Saints whoſe bodies as well as Souls are already glorifyed, and the Spirits of juſt men made perfect, who have received perfection of holineſs. Oh! what a holy place is heaven, that is full of holineſs; yea ſo full, that it doth as it were run over! The skyes pour down holineſs and righteouſneſs: there is none upon earth, but what comes down from Heaven, even from the God of all Grace, and the God of Glory, who is glorious in Holineſs.

2. To teach us what a wicked and woful eſtate man fell into, in the primitive Apoſtaſy. He fell from a ſtate of holineſs and righteouſneſs, into a ſtate of unholineſs and unrighteouſneſs. If man had continued in the ſtate wherein he was created, every Man and Woman and Child, had been a habitation of righteouſneſs and mountain of holineſs. Every Family, every Society, had been a habitation of righteouſneſs and mountain of holineſs: for God made man upright, or right; p. 36that is holy and righteous. Eccleſ. 7.29. Man was then a Veſſel of honour, ſanctified and meet for the masters uſe. Holineſs and Righteouſneſs were Concreated with, and Connatural to him; but alas! it is far otherwiſe now. Though it be our duty to be habitually and actually holy & righteous yet we are ſtript of the moral Image o… God, empty of G…a…e, bent to act according to the corrupt Bials we have derived from the firſt Adam, which warps us away from God and his holy ways; and ſtrongly inclines us to Unholineſs and Unrighteouſneſs. Inſtead of being a habitation of righteouſneſs, the heart of man is become a cage of every impious, unclean and hateful luſt, Mat. 15.19. Men ate by nature ſince the fall, full of enmity againſt God; inordinately and idolatrouſly in love with themſelves; and uncharitable, and injurious unto others How miſerably were our firſt Parents deceived! Under a pretence of being like to God, they loſt his image and favour.

3. To teach us, That the grace and love of God towards fallen man is very wonderful, in that God gave his only Son to recover poor loſt ſinners out of that wicked and woful eſtate of unholineſs and unrighteouſneſs, that ſuch as believe on him may be pardoned and juſtifyed freely through the Redemption that is in Chriſt Jeſus, and that by the Grace of God beſtowed on them in Regeneration and Sanctification, they might be recovered to the Image of God again, to put off the old man, p. 37the corrupt nature derived from the firſt Adam, & to put on the new man, the grace and holineſs that is from Jeſus Chriſt the ſecond Adam, whereby they become again after the Image of God in holineſs and righteouſneſs Eph. 4 22, 23, 24. There had never been among the Poſterity of fallen man a habitation of righteouſneſs and mountain of holineſs, had it not been for this wonderful love of God in Chriſt Jeſus: for mankind was all gone aſide, they were altogether become filthy, there is none that doeth good no not one. Pſa. 14.3. If therefore any of the race, do become holy and righteous, and do good again; we may conclude that they were created in Chriſt Jeſus to good works; for by nature they are dead in treſpaſſes and ſins.

4. To teach us, That it is a vile abuſe of Chriſt and his Goſpel, and the doctrine of the free grace of God, to make as if C…ſtians were thereby freed from the direction and authority of the Moral Law; or that the motives to Obedience to it were abated by the Goſpel. It is certain that Chriſt did not Obey the law, that we might have liberty to Break it; nor did he ſuffer that we might have liberty to violate it with impunity: but that we might be ſaved from the Curſe of the law, and from the dominion of ſin; and might be the Servants of God, and have our fruit unto holineſs, and the end everlaſting life. Although the law was never given to fallen man as a Covenant whereby he could be juſtifyed, yet doth it p. 38continue as a Rule of life. And the Lord Jeſus is ſo far from aboliſhing it, that he puts it into the inward parts of believers, and writes it in their hearts. Jer. 31.33. It was the error of the Jews in the Apoſtles time, to think the law was given as a Covenant of Works; by the keeping of which they might be juſtifyed, and have eternal life. Againſt this the Apoſtle argues, that the inheritance, was by Promiſe, and that God gave it to Abraham by promiſe, and the law which was given at Sinai 430 years after, could not diſanul it; and makes it an abſurd thing for any to think that righteouſneſs comes by the law, and if ſo ſaith he, then Chriſt is dead in vain. Gal. 2.21. Gal. 3.17, 18, 21. The Jews took the law in that ſence, as when Luther calls it Moſes Moſiſſimus, a ſtrict Covenant of works; but had loſt that ſence of it wherein Luther calls it Moſes Aaronicus. A …arker diſpenſation of the Covenant of grace, a Schoolmaſter to bring them to Chriſt. The Apoſtle knew now to urge Obedience to the moral law, and to lay men under obligation to holineſs and righteouſneſs by its authority and motives; without urging a neceſſity of perfect and perſonal Obedience to it, in order to Juſtification, and eternal life. He could and did urge it, as a Rule of life, without making it a Covenant of life, and rule whereby men could be juſtifyed. Acts 13.38, 39. Through this man is preached unto you the forgiveneſs of ſins, and by him all that belive are justifyed from all things, from which you could p. 39not be juſtifyed by the law of Moſes. He could deny the law to juſtify: and yet not make Chriſt the Miniſter of ſin. He could preach the free grace of God; without caſting any blemiſh upon the law, or incouraging Sinners to continue in ſin, becauſe grace had abounded. Rom. 6.1. Compared with the foregoing Chapter: and did maintain that the grace of God which bringeth Salvation agreeth with the law in this, it teacheth men to deny ungodlineſs and worldly luſts, and to live ſoberly, righteouſly and Godly in this preſent world. Titus 2.11, 12.

5. To teach us, That Chriſtians in the times of the Goſpel may and ought to make uſe of the Scriptures of the Old Teſtament for their Inſtruction, Example & Comfort. Although the Ceremonial law be totally aboliſht as to its Practice, yet foraſmuch as it typed out or prefigured Chriſt; his Graces, Actions, Sufferings and benefits, and was ſome way inſtructive about moral duties: the underſtanding of it is many ways uſeful to Chriſtians; as might be ſhewed in Apoſtolical argumentations. So Heb. 9. throughout. 1 Cor. 9.8, 9, 13, 14. The judicial law ſo far as it was local and peculiar to the Jews, binds not: yet ſo far as it was of moral Equity, it ought to be obſerved in Chriſtian States; and Caeteris paribus and Conſideratis Conſiderandis, is of Excellent uſe to all Lawgivers and Judges to the end of the world: for that People were under a Theocraſy, and their judicial Laws were of divine legiſlation, for the moſt part. If any p. 40were otherwiſe, they had at leaſt divine approbation. The moral law is all of it of everlaſting equity and amiableneſs as we have ſhewed; as Holy, Righteous, and Good, in Paul's time, as in Moſes's time. Rom. 7.12. And in our times, as in Moſes's or Pauls. For till heaven and earth paſs, one jot or title of the law ſhall in no wiſe paſs, Math. 5.18. The Aſſemblies reflection on this text is, How much more needful is this Doctrine when men would make all the law void, and not obligatory to believers. Its Historys are our Examples; either of imitation or caution. 1 Cor. 10. Now theſe things were our Examples, that is ſaith the Engliſh Annotations, God ſet the puniſhment of thoſe Iſraelites as a glaſs or image before us, that we in them might ſee what we may expect, if we ſin as they did. In the following verſes the Apoſtle dehorts from Idolatry, …ornication, Tempting Chriſt, and the ſin of Murmuring; from …amples of caution written of old; But, ſaith the Apoſtle, they were written for our Admonition upon whom the ends of the world are come. v. 11 So Heb. 3.19 compared with Heb. 4.1. So we ſee that they could not enter in becauſe of unbelief. Let us therefore …ar &c. So Eſau's Example of ſelling his birth right for one morſel, is urged by way of caution. Heb. 12.16. We have alſo Examples of Imitation taken out of the Old Teſtament, & improv'd in the New. So in Heb. 11. The Examples of Antediluvian Patriarchs and Poſtdiluvian Patriarchs, and Kings, Prieſts, and Prophets, Judges and Military p. 41Commanders, all famous for Exploits of Faith, Worſhip, and Obedience; are ſet before Chriſtians for Imitation. And the Apoſtle argues from them, Heb. 12.1. That Cloud of Witneſſes are to be followed by Chriſtians, as the Cloud was followed by the Iſraelites in the Wilderneſs. So Peter urgeth the Example of holy Women of old, and of Sarah in Particular, for to teach Chriſtian Women Subjection to their Husbands, Conjugal Chaſtity, and Modeſty of Apparel. So Abrahams faith, and his juſtification by it, is ſet forth for an Example to Chriſtians for their imitation, Rom. 4.4. Now it was not written for his ſake alone, that it was imputed to him; but for us alſo to whom it ſhall be imputed if we believe. The like may be ſaid of Promiſes and Threatnings; which are found Originally in the Old Teſtament, but improved in the New Teſtament. Of Promiſes, ſome that ſeem National, others Perſonal, are by way of Analogy transferred to Chriſtian People, as if they had been made nextly and directly to them. So Eph. 6.1, 2. The Apoſtle Exhorting Chriſtian Children, to obey & honour their Parents, urgeth them to this duty.

1. By the Intrinſical Goodneſs, and Immutable and Eternal Equity is in what he Exhorts them to. Children obey your Parents in the Lord for this is right. foreign, Juſt.

2. By the Authority of the fifth Commandment.

3. By the Promiſe annexed; for this is the first Commandment with promiſe. i. e. the firſt of the Second p. 42Table, for the ſecond Command hath promiſe annexed to it. Showing mercy to thouſands, (viz. of Generations) of them that love me and keep my Commandments. i. e. Ordinances and Inſtitutions, means of Worſhip; free from Superſtition, mens Inventions, and Will worſhip. When the Apoſtle ſaith the first Command with promiſe, he refers to thoſe words, that thy days may be long in the Land which the Lord thy God giveth thee. Which words in their next intention, are directed to Jewiſh Children; and mean a long and happy life in the Land of Canaan: but the Apoſtle writing to the Children of the Church at Epheſus, that had nothing to do with the Land of Canaan, alters the words by Analogy, and makes the promiſe run, that it may be well with thee, and that thou mayſt live long upon the Earth. So the promiſe made nextly to Joſhua, Joſh. 1.5. I will never leave thee nor forſake thee: is by way of Analogical Accommodation transferred to Chriſtians. Heb. 13.5. So Davids confident concluſion. Pſal. 118.6. The Lord is on my ſide, I will not fear; What can man do unto me? is drawn into argumentation. Heb. 13.6. And the words that Solomon ſp…ke to his Son. Prov. 3.11. is ſaid to ſpeak to the Christian Hebrews. Heb. 12.5. Ye have forgotten the Exhortation, or that conſolatory Exhortation, which ſpeaketh unto you as Children; My Son, diſpiſe not thou the Chastening of the Lord. Of Threatnings alſo applied by Analogy. Heb. 4.7.9, 11. I ſhall on this head only further ſhow that p. 43Propheſies in the Old Teſtament are of uſe to Chriſtians; they help us in the belief of New-Teſtament Propheſies, many of them being already accompliſht, others alſo of them agree with Thoſe in the Revelation, and illuſtrate one another, as the Text and the interpretation. So alſo, 2 Pet. 3.13. We according to his promiſe look for New Heavens and a New Earth, wherein dwelleth Righteouſneſs: and many Propheſies in the Old Teſtament, that flouriſh in expreſſions, literally expreſſing temporal felicity; yet were intended as Prophetick Types of Spiritual Bleſſings under the Meſſias. And they had ſome kind of accompliſhment in Temporal Deliverances, Peace, Plenty, &c. before the Coming of Chriſt: but were more fully accompliſht in Spiritual Redemption, and the Spiritual Priviledges, Benefits and Graces, Enjoy'd in the Churches of Chriſt. If we conſider what cognation there is between Hiſtory and Propheſy, it will not ſeem ſtrange. For Propheſie is Hiſtory antedated; and Hiſtory is Poſtdated Propheſie: the ſame thing is told in both. If therefore the Hiſtory of the Old Teſtament is Example to us, and inſtructive to us; ſo muſt needs be Propheſy. And many things in the Old Teſtament are firſt ſet forth in Propheſy; and afterward in Hiſtory; & either of them, yea, both of them beneficial to the Church. Beſides, Propheſies, for the moſt part, contain Promiſes, or Threatnings in them. And therefore if Old-Teſtament Promiſes and Threatnings are of uſe, p. 44and may be, by way of accommodation, applied to us; ſo may the Propheſies alſo. I have inſiſted the larger on the foregoing head, not only to ſhow how genuine the Doctrines raiſed from the Text, are; and to ſtrengthen the foundation on which I build the Superſtructure of the Application I further intend: but to vindicate the juſt Reputation of the Sacred Scriptures of the Old Teſtament, from the indignity done them by thoſe that ſpeak of them, as of things formerly uſeful, but now antiquated and out of date: as alſo for the benefit of thoſe that eſteem them, by way of Direction, how to uſe them; that the Old and New-Teſtament, may be uſed by us as two breaſts of Sacred Conſolation, and we may ſuck and be ſatisfied out of both of them; and milk out and be delighted with the abundant Conſolations they afford. I conclude this Uſe with ſaying only this further, that to deny the fore-mentioned uſefulneſs of the Old-Teſtament Doctrine, Promiſes, Threatnings; Hiſtory and Propheſy, is to Apocrypha the Old Teſtament at once; and to confront the New, in a thouſand inſtances; and to charge Non ſequitur upon the Apoſtolical Argumentation.

U. 6. To teach us, That by how much more ſimilitude there is between the State & Hiſtory or Circumſtances of the Jews, and the State and Circumſtances of any Chriſtian people or Plantation; ſo much the more apt and eaſy will accommodations be, of Doctrinal, Hiſtorical, Promiſſory, Minatory, p. 45and Prophetical Paſſages. This is ſelf evident: for where there is par ratio, where the reaſon is the ſame, the conſequence will be more evident; and the concluſion the more cogent. And if ſo, I conclude ſuch accommodations will be eaſy to New England; ſeeing there is ſuch conſiderable ſimilitude and agreement in the circumſtances of both. Some of which circumſtances and inſtances of ſimilitude, I ſhall modeſtly propound, in hope that they will be as candidly taken, as they are honeſtly intended.

1. The firſt Planters of the Iſraelitiſh Vineyard, or the firſt Plants therein, were a noble Vine, a right Seed. Jer. 2.21. The twelve Patriarchs, were all Godly, and God led them like a flock by the hand of Moſes und Aaron. Iſrael was Holineſs to the Lord. So the firſt Undertakers, Planters; the Foundation men of New-England were Holineſs to the Lord; though not univerſally, yet generally ſo; This Land was planted with choice Vines; Men Eminent in Piety, and Vertue; that Served God and their Generation, according to the Will of God.

2. The great End for which Iſrael went into the Wilderneſs, and the Land of Canaan, was that they might Worſhip God according to his own Inſtitution with more purity, and leſs peril, than they could do in the Countrey where they were. Exod. 8.1. Let my people go that they may Serve me. Exod. 8.27. We will go three days Journey into the Wilderneſs, p. 46and Sacrifice to the Lord our God, as He ſhall command us. The firſt Text ſheweth they went out for the Worſhip of God, the ſecond ſhews it was for purity of Worſhip, according to Gods Inſtitution. See v. 26. of the ſame Chapter, and you will ſee it alſo to be, that they might ſo Worſhip God with more liberty and ſafety than where they were. For Pharaoh would have let them Sacrifice to their God in the Land: but Moſes ſaid, It is not meet ſo to do, &c. Will they not Stone us? So then, that they might worſhip God purely, without giving offence to others, or endangering themſelves; they were willing to go further a field. Even ſo was the Deſign of our Predeceſſors in coming more than three days Journey, viz. three thouſand miles into this Wilderneſs, that they might Serve God with pure Worſhip according to his own Inſtitution, without offence to others; and with more liberty and ſafety to themſelves, than at that time could be had in their own Countrey. The World knows, that our Predeceſſors did not leave their Native Soil, that dulce ſolum Patriam, for better Accommodations in worldly reſpects; they did not come into the Wilderneſs for Worldlineſs; but for Godlineſs ſake: and that the firſt Rulers & Teachers, and Churches had the Glory of God, and the liberty and purity of his Worſhip in their Eye. And their Memory will be precious in Ages to come, notwithſtanding their Aſhes have been polluted, and that with an unuſual degree of Impudence p. 47and falſhood, by the Rabſhakeh Raileries & Lyes of ſome nameleſs and ſhameleſs Hereticks.

3. As the Iſraelites underwent many hazards & hardſhips in that Enterprize, and had ſpecial aſſiſtance, preſervation, proviſion and protection from the good Providence of God, that was very peculiar about them for good: So did the firſt Comers into New-England run many great risks, and grapple with many difficulties; both of Sea and Land (too many to enumerate) in all which, the good Providence of God was very circumſpect about them, in ſending ſuitable and ſeaſonable ſuccours and ſupplies. They cried to the Lord in their troubles, and he ſaved them out of their diſtreſſes; as the brief Hiſtories of New-Englands Affairs ſhow.

4. As God made room for the Iſraelitiſh Vine, and cauſed it to take root, and ſpread and flouriſh, ſo that its boughs went to the Sea, and its branches by the rivers, its Shade covered hills. Whilſt Religion and Righteouſneſs flouriſht among them, they were both numerous and proſperous. And ſo it was in New-England in a good degree, God bleſſed them and cauſed them to multiply greatly. No Out-going of the Engliſh Nation, for the time, can compare with it.

5. As there grew declenſion and degeneration among that people, notwithſtanding all God had done for them, and notwithſtanding all done for maintaining and tranſmitting pure Religion to ſucceeding Generations: ſo hath it befallen New-England. p. 48We may with grief and ſhame read over and meditate upon ſome Texts ſpoke of Iſrael. as Hoſ. 4.7. as they were increaſed ſo they ſinned. ſo Joſh. 2.7. The people Served the Lord all the days of Joſhua, and the Elders that out lived Joſhua, &c. and there aroſe another generation after them, which knew not the Lord.

6. As they chang'd their ways from Good to Evil, and walkt contrary to God; ſo God chang'd his ways, from ways of Mercy, to ways of Affliction; and walkt contrary to them. And as was threatned, did them evil after that he had done them good. So hath it alſo been with us. As for our Degeneracy, it is too palpable to be denied; and too groſs to be excuſed. It calls for Lamentation, Humiliation, and Reformation, rather than proof and demonſtration; though that alſo be needful enough in order to the former. And the Servants of God have in this place, as well as in others, offered conviction of that, to which I refer you. As to Gods change of his Diſpenſations towards his people, from a way of Mercy, to a way of ſore Affliction and Judgment, he is a very great ſtranger to the affairs of New England, or one that conſiders not the Operations of Gods Hand, that knoweth not this. Who knoweth not that our Fields which uſe to ſmell as the Fields which the Lord hath bleſſed, have of a long time been blaſted, that a Fruitful Lord hath been turned into Barrenneſs. Inſtead of Plenty, we have had Scarcity; inſtead of Health, Sickneſs; inſtead p. 49of Peace, War: and have been thereby diminiſhed, impoveriſhed, and brought low. Inſtead of remarkable divine favour, direction and protection, we have had ſuch trouble, from Heaven and Hell; from Earth and Sea: and ſuch deſertions, fruſtration and rebukes from God in things of greateſt importance; that who ſhall conſider well of theſe things, will with grief and ſhame ſay, The countenance of our God and Father hath not been towards us as formerly. Might not much of this have been prevented, if we had conſidered what was like to follow upon the degeneration of Gods Covenant-people: if we had conſidered, that it muſt needs be after this ſort; if God ſhould deal with us, as of old he was wont to deal with his Covenant-people in like caſes; as it was moſt likely he would; ſo likely, that we had no ground to think it ſhould be other wiſe. It is an awful ſaying of Dr. Goodwin. As you look for Storms in Autumn, and Frosts in Winter, ſo expect Judgments, where the Goſpel hath been Preached; for the quarrel of the Covenant muſt be avenged.

7. We know how that People dealt with God for many Generations, and how God dealt with them, and what things came to at laſt: for their Apoſtacy, for their Idolatry againſt the firſt and ſecond Commandment, their impiety, prophaneſs, iniquity, impenitently and incorrigibleneſs and unbelief: They were …roke off, Unchurched, Unpeopled, and ſeemingly made irreverſibly miſerable: But we know only p. 50how we have dealt with God, and how God hath dealt with us, to this preſent time, and know not how we ſhall deal with God, or how God will deal with us for the future. Secret things belong to God. Certainly we have cauſe to fear, and tremble, leſt in the iſſue, our line ſhould run paralel with theirs alſo; ſeeing there hath been ſuch agreement in the premiſſes. And this brings in ſight a two-fold danger, which I would not mention without fear and trembling; and hope that all good men will joyn with me in praying to the moſt Merciful God that we may eſcape them both, and that the Warning now following may be one means of it.

U. 7. Of Premonition & forewarning to the People of New England, of two Eminent Dangers they are in.

1. Of being more ſinful yet. As ſinful as New-England hath been, or yet is (which is very ſinful) yet there is great danger leſt New-England ſhould yet be much more ſinful than ever it was, or yet is.

2. Of being much more miſerable then ever yet they were, or yet are.

The firſt Danger demonſtrated.

1. Iſrael, Gods Profeſſing and Covenant People grew from bad to worſe; and notwithſtanding all warnings and methods uſed to ſtop their defection, yet they were bent to backſliding, till the holy People, and righteous Nation, became a Sinful Nation, a People laden with iniquity. They went away backward p. 51they revolted more and more, there was no ſtopping of them, or reclaiming of them; Their Reformations were partial; and at beſt, but of Short continuance; they quickly returned to folly and did worſe than their fathers. We have reaſon to fear by their Example, leaſt it ſhould be ſo with us alſo; for we, as well as they, have principles of revolt connatural to us. The Apoſtle mentioning of their ſin and folly, ſaith, Let him that thinketh he ſtandeth, take heed leſt he fall: how much more may we that are ſenſibly falling already, take heed leſt we fall utterly; and take it kindly, that we are warned, before the things that concern our peace are hid from our eyes.

2. Succeſsleſs attempts for Reformation, are more than preſages of worſe declenſions: for that obſtinacy that renders ſuch attempts ſucceſsleſs, ſheweth that they are very far gone already, and alſo merits more divine deſertions and derelictions; and the more perſons are left of God, the eaſier a prey they are to every Temptation. Although it may be all hath not been done by Magiſtrates, Miniſters, Churches and Synods, that ſhould have been done, to promote Reformation, and Stopping the progreſs of Impiety and Iniquity: yet one that did not know what hath been done by Courts, Synods, Miniſters and Churches, in a publick way, (beſides all private Prayers, Tears, Counſel, and Reproof) would not think one half hath been done, that hath; ſo little fruit of it appears. Nor p. 52is it eaſy to do ſo much again: although the event ſhow, much more is needful to be done.

3. Notwithſtanding all the Judgments of God that have come upon us for our ſins, yet we are unreformed. Irreligion and prophane neglects of the Worſhip of God; Vain and vile Swearing, & prophaning the Name of God, and his Sabbaths; Diſobedience to Parents, and family diſorders; Violence, unrighteouſneſs, ſenſuality, pride, contention, coveteouſneſs, and all manner of carnality and carnal ſecurity, rather increaſe than decreaſe. There is the leſs hopes of growing better, the more fears of growing worſe, when mens endeavours for Reformation are fruitleſs: but leaſt of all is the hope of growing better, and moſt of all the fear of growing worſe, when Divine Endeavours ſeem fruſtrate that aim'd at our Reformation, and take not that effect that might be expected. Iſa. 26.9. When thy Judgments are abroad in the Earth, the Inhabitants of the World will learn Righteouſneſs; That is it may moſt rationally and juſtly be ſo expected, and how much more may it be expected of thoſe places on which ſuch Judgments fall: But when after various ſore Judgments, God may ſay, I have ſmitten you ſo, and ſo, yet have you not returned to me, as Jer. 2.30. in vain have I ſmitten your Children, they have received no correction; that is, are never the better, & as Iſa. 9.13. The people turneth not unto him that ſmiteth them; and as Iſa. 1.5. Why ſhould ye be ſmitten any more, ye will revolt more and more; if p. 53things be thus with us, (Oh! that they were not ſo with us) are we not in great danger of being more ſinful yet.

4. When great and good men die thick and faſt, it portends declenſion. Little doth this ingrateful world know, how much of the Religion, Equity, Peace & Order of a Place, is under God, owing to the Piety, Zeal, Prudence, Activity & Fidelity of a few men, that God raiſes up & brings into Office in Church and Common wealth, and ſpirits for his Service; however let them gueſs at it by the following texts, Deut. 31.16. The Lord ſaid to Moſes, thou ſhalt ſleep with thy fathers, and this people ſhall riſe up and go a whoring after the gods of the Strangers of the land. And Moſes ſaith v. 21. While I am alive with you this day, you have been rebellious against the Lord: how much more after my death, Judg. 2.7. The people ſerved the Lord all the days of Joſhua. 2 Chron. 24.2. Joaſh did that which was right in the ſight of the Lord all the days of Jehojadah the prieſt. v. 17, 18. Now after the death of Jehojadah &c. they left the Lord God of their fathers. I have no deſign for Funeral Sermons on any in particular, but have with Sorrow obſerved ſuch deaths of Magiſtrates, Miniſters, and Military Commanders, and ſo many of them, that I am afraid of the Omen. For ſuch deaths are to a people, as Micaiah to Ahab; they never propheſie good: but either great declenſion, or great judgment, or both. Religion hath one the leſs friend on earth, for every godly man that dyeth: and ſin p. 54hath one the leſs enemy. And the Example, Prayers & Tears of many plain Chriſtians, are like to be more wanted, then they are lamented. Our friend Lazarus ſleepeth, ſaith Chriſt, and wept at his grave. Godly men muſt die as well as others, and if their Children and Succeſſors made good their Leaders ground, it were not ſo Ominous: But alas! it hath been often otherwiſe in New England.

5. The lubricity, fickleneſs, and unſteadyneſs of men in the true Religion, in which they have been Educated (not to ſay born, as well as brought up) it is a woful ſign of declenſion; when the Children of the Church, are like Children toſt to and fro with every wind of doctrine: Men run away with a perverſe interpretation of that of the Apoſtle, 1 Theſ. ….21. Prove all things: forgetting the very next words, hold faſt that which is good. Alas! men are more fixt and ſteady in a falſe Religion: Hath a Nation changed their gods which yet are no Gods, but my people hath changed their glory &c. Jer. 5.11. 'Tis a prodigie of Levity and Vanity to ſee perſons that ſucked in ſuch Milk as David, who ſaid, Thou art my God from my Mothers belly, thou haſt cauſed me to hope on my Mothers breaſts; that had ſuch Mothers and Grandmothers, as Timothy had; that have been acquainted with the holy Scriptures from their very childhood, and by their Godly Fathers, Schoolmaſters, and Miniſters, were brought up in the nurture and admonition of the Lord; and it may be, have made a Perſonal profeſſion, yet hanker after Novelties in Religion, without regard to verity; and when reproved p. 55for it, think to juſtify themſelves by that of the Apoſtle, Prove all things, as if that would juſtify their running a gadding, and a madding after ſuch Seducers as pretend to divine inſpiration, immediate revelation, infallible guidance by the holy Spirit; and yet deny the holy Scriptures to be the word of God, and touchſtone of truth; and deny the Ordinances of Baptiſm, and the Lords Supper, and all Inſtituted worſhip. Truly Sirs, as for them that have lived long under the Preaching of the Goſpel, and can't ſee that ſuch doctrine needs not much trying, whether it be ſound or no: will be found to have their Religion to chooſe, and that they have unſound hearts, as well as itching ears. They that have long had the offer of Truth, and yet let it go; will hold faſt-Error. They that were ſo ſcrupulous about CHRIST who came in his Fathers Name, and confirmed his doctrine by Miracles, did as Chriſt foretold, believe on one that came in his own name. Declenſion in Doctrine and Worſhip, will bring on declenſion in Manners. They that are not ſound in the faith, will not long be ſound in Gods Statutes: they that make Shipwrack of Faith, will make Shipwrack of a Good Conſcience alſo.

6. The extream Difficulty of recovering from declenſion, renders it very hazardous, whether we ſhall not yet be more Sinful. If there were no Devil to tempt, nor no evil Example among men, nor any temptation from a frowning or flattering World (which is all far otherwiſe) yet the inbred p. 56corruption of mens hearts, that are deceitful above all things, and deſperately wicked, is enough to undoe all. This peop…, ſaith Jeremiah, hath a revolting and a rebellious heart; they are revolted and gone. Jer. 5.23. Such a deceitful, revolting, rebellious heart can ſhift off all Conviction, and bear up againſt all reproof. Infidelity can deſpiſe and diſrega…d all Promiſes and Threatnings; Security can eat and drink, build and plant, till the flood come and carry all away; Prophaneneſs can mock at all th s, and more, till there be no remedy. Self-love can blind mens eyes, in what concerns themſelves, ſo as they ſhall not be able to ſee faults in themſelves; though they be very quick ſighted in ſeeing faults in others. Reformation is the moſt neceſſary, but the moſt difficult thing in the World, becauſe the Enemy of it is not only in a mans own houſe, but in a mans own heart. To cure a long contracted Cachexia, or ill habit of body; to uphold a tottering Empire, and to reform a declining People, are three very difficult things: but the laſt of them is the hardeſt of them all. Theſe ſix foregoing particulars, may ſerve to ſhow that the people of New-England are in great danger of being yet more Sinful, which is a very humbling and awful conſideration. Who can ſeriouſly reflect upon it, and not ſay as they, Jo…h. 22.17. Is the Iniquity of Poor too little for us, from which we are not cleanſed to this day? The more the Danger is; the more need our care, fear, prayer & endeavour be; leſt we add to the heap of New-Englands Tranſgreſſion.

p. 57Secondly, New England is in danger of being much more Miſerable than ever yet they were, or yet are.

The fore mentioned danger being found real, and impending, this cannot be otherwiſe. It unavoidably follows from the premiſſes: for if it be like to fare with New England as to Happineſs or Miſery: according as it goeth with them as to Holineſs and Righteouſneſs, as hath been proved: and that New-England is already very Sinful and in danger of being much more Sinful, there muſt needs be the like danger of being more Miſerable God threatned Iſrael three times in one Chapter, that if after they had Sinned againſt him, and thereby brought upon themſelves ſome direful Effects of his diſpleaſure, they did not humble themſelves, return and reform, H… would puniſh them yet ſeven times more for their ſin; which accordingly came at laſt to p…ſs. God did bear & for-bear, time after time, and many a time forgave them upon their repentance, ſuch as it was, ſo as not to conſume them; though at ſeveral times he ſorely afflicted them for their ſin: Yet foraſmuch they revolted more and more after their reſpits from their trouble; at length they found the threatning executed: and ſo may we, if we don't take warning. Before I leave thoſe two laſt heads, I will reflect a little on the ſayings of ſome, that (were they true) would render the fore mentioned Warnings needleſs and uſeleſs.

1. Some make as if New-England were already p. 58as ſinful, as ſinful can be; as bad, as bad can be. To which I reply, I have no deſign to ſpeak diminutively of the Sins of the Countrey; I do acknowledge with grief, and ſhame, that they have been, and are very horrible; yet I think ſuch Sayings are not juſtifyable in any. Some well-meaning holy men, being of dark melancholly Spirits, and little acquainted with the advances that Atheiſm, Idolatry, Superſtition, Prophaneneſs, Iniquity and Senſuality have made in other profeſſing parts of the World; are apt to think ſo, and in their indignation againſt ſin & ſinners to ſay ſo. But the truth is, Though we have cauſe to abhor our ſelves for being ſo bad as we are; and to meditate all ways poſſible to grow better; yet it cannot with truth be aſſerted, that as yet we are as bad as bad can be; for there is real danger of growing worſe. There are other deſigning perſons, that are no great friends to holineſs and righteouſneſs, that are of a vulture Spirit, that fly haſtily over all the fair meadows and fields without eying of them; that they may pitch and prey upon ſome Carrion. Theſe find nothing but faults in the Government, Churches, Miniſters, and Good people of all ranks: & Sport themſelves with the falls of here and there an Eminent Profeſſor; or the infirmities & real, or ſuppoſed miſtakes of men much better than themſelves; Theſe fools make a mock of ſin; and it ſerves their occaſion to blaſpheme all the Work of God in the Wilderneſs; and traduce for Hypocrites, all thoſe, that their evil example can't make p. 59looſe or prophane. All I ſhall ſay to this latter ſort is. That I have no deſign to juſtify our ſelves; Shame, and bluſhing, and confuſion of face belongeth to us: for we are ſinners. Yet if a comparative goodneſs would ſerve our turn (as it will not) we might poſſibly paſs in this degenerate Age. We acknowledge we are very bad; but yet not ſo bad; but we are afraid of being worſe

2. Others make & ſpeak as if we were as miſerable already, as miſerable we could be. To which I reply, I have no deſign to ſpeak diminitively of the Judgments of God. I acknowledge they have been very terrible. At this alſo my heart trembleth: yet I think we ought not ſo to pore upon the Judgments of God, as to forget the Mercies of God; for in Judgment God hath remembred Mercy. I am ſure ſuch Speeches forget Thanksgiving. Unhumbled, Unthankful and peeviſh men, think to receive only good from the hand of God: and not evil: and under a merciful, moderate Affliction, ſay, it can't be worſe But ſuch ought to know that the holy and jealous God hath more, and more terrible miſeries & miſchiefs to heap; and arrows to ſpend upon an Unreformable Covenant-people, than ever yet, have come upon New England. The Example of the Jews is a dreadful inſtance of it. We ought to juſtify God; yea to praiſe him that hath puniſht leſs than our Iniquities deſerve; and to mourn under our afflictions as they are evidences and effects of Divine Diſpleaſure; and to mourn for our Sins, and p. 60beg the pardon of them for the ſake of Chriſt Jeſus, and to reform our doings; and not murmur at the Judgments of God. And all this to prevent an experimental Conviction, that there was real danger of being more miſerable.

U. 8. To Encourage all good people to hope and pray for the Reſtaurations, Reformations, and Divine Benedictions promiſed to Jews, or Chriſtians; or propheſied to come to them in the latter days; and that we in New England may through the Grace of God, have a ſhare in the good things ſpoken of, that are to be fulfilled in the latter days. The proof of the Third Doctrine is pat to this purpoſe. If God can do ſuch things, may do ſuch things, hath done ſuch things already, and will do ſuch things again for his Ancient People the Jews; and there be propheſies and promiſes, that God will do ſuch things; not only, for the Jews, but for Chriſtian places that are in ruines, over-run with ſin & miſery. Why ſhould we not hope and pray for the accompliſhment of them? Beſides the fore mentioned Reaſons, I ſhall offer to conſideration, three particulars more, which may animate faith & prayer, & remove impediments & objections.

1. The Reformation is propheſied of, as well as the Reſtauration and Benediction.

2. The Reformation is promiſed, as well as the Reſtauration and Benediction.

3. That it is not abſolutely neceſſary, that the Reformation precede the Reſtauration.

p. 611. The Reformation is propheſied of as well as the Reſtauration, &c. Now propheſie relates to what is future, and properly ſpeaks of Event, not D…ty. If it ſpeaks of Duty, yet it ſpeaks of it under the notion of Event. Conſequently, if the Propheſie foretells Reformation, than which nothing is more duty; yet it ſpeaketh of it under the notion of what ſhall certainly come to paſs. We muſt not therefore be diſcouraged from praying for it, becauſe we yet ſee not the Deſolate Countreys inhabited as formerly, and ſee not Religion reviving and thriving in them as formerly. Were theſe things come to paſs, the propheſie were already fulfilled. But we muſt believe it future, becauſe the Holy Ghoſt by the mouth of the Prophets hath foretold it. Perhaps ſome could eaſily believe, the Reſtauration, if they could ſee the Reformation; but both muſt be believed to be future; though neither as yet be come to paſs: becauſe both are foretold.

2. The Reformation is alſo promiſed. Many ſpeak as if only the Reſtauration and Benediction were promiſed; and look upon Reformation as the condition of the Promiſe. And becauſe they ſee not the condition fulfilled; cannot believe the Reſtaurations & Bleſſings. When the truth is, the promiſe that is contained in Propheſy, as ſuch, is abſolute & not conditional: When promiſes are annexed as Sanctions to the Laws of Chriſt, they belong to the preceptive will of God, and ſo are conſidered as p. 62Conditions. But when Promiſes are infolded in Propheſies, they belong to Gods will of Purpoſe: & therefore muſt come to paſs. For though Gods Commands are broken; yet his Counſels are not; they ſtand for ever, and the Thoughts of his heart to all generations. All ſuch promiſes therefore ought to be conſidered, as abſolute; and conſequently the Reformations will certainly come.

3. It is not abſolutely neceſſary that the Reformation precede the Reſtauration, or that the Reformation be ſenſibly advanced before God begin to plead the cauſe of his people againſt their Enemies, and begin their Reſtauration: I readily acknowledge that in point of Duty, Reformation ought to precede, and all the Religion juſtice and reaſon in the world oblige thoſe that have made defection from God, and his pure ways; and are under dreadful effects of his diſpleaſure; ſhould be ſpeedy and thorough in their Repentance and Reformation. But ſo deſperataly wicked is fallen man, that if God ſhould not begin with man, man would never begin with Him, Men are dead in treſpaſſes and ſins, and ſo cannot; or ſo habituated and inclined to evil, they will not return to God, till God is before hand with them. If God bring on Reformation upon the world that lieth in wickedneſs; be is found of thoſe that ſeek him not; and if upon a deeply degenerate people, he stretcheth forth his hands to a gainſaying and rebellious people. And the Grace of God muſt be exerted in a victorious p. 63and irreſiſtible way, before Reformation can advance, either in the Church or World. Seeing then both Reſtauration and Reformation depend upon the good pleaſure of God, it is in vain for us to determine which ſhall precede; though we know in point of mans duty, which ſhould be firſt. That which we affirm is, that we ought not to be diſcouraged in praying for theſe Reſtaurations, or believing they ſhall come to paſs, till we ſee Reformation in good forwardneſs; but to hope and pray for the accompliſhment of all propheſied to be done in a way of Soveraign grace for the Church or World in the latter days. If the Reſtaurations depended on the Antecedency of Reformation, and Reformation depended upon mans free will, it would be long enough before either would come to paſs. But God having foretold & promiſed both, our dependance ought to be on his Grace and Truth and Power. If God can make Children to Abraham of the Stones of the Street, and make a Church to himſelf out of the forlorn Gentiles. When the boughs of the natural Olive were broke off, God could graft in Gentiles, wild Olives into the ſame ſtock, & therefore cannot be at a loſs to graft in the natural branches again. Iſa 44.2, 3, 4, 5. Fear not Jacob, for I will pour water upon him that is thirsty, and floods upon the dry ground, I will pour my Spirit on thy ſeed & my bleſſing on thine offspring. The ruinous circumſtances of Jews and many Gentile places are ſuch, as to Sin & Miſery, that there is little hope; either of Reſtauration p. 64or Reformation; were it not for the Propheſy and the Promiſe. But becauſe of the Propheſie and Promiſe, we muſt againſt hope believe in hope, and though they and their circumſtances promiſe little yet God in his word hath promiſed much. Therefore we ſhould hope for much, and pray for much, though there ſhould be as little ſign of Reformation as there was of Rain, in the days of Elias, when it had not Rain'd in 1260 days: yet they that can believe and pray like Elias, will in the word of God hear the ſound of abundance of rain; they will look out ſeven times, and pray, and pray again; though there ſhould not appear ſo much as a Cloud as big as a mans hand: believing on and praying to the Lord, till he ſend Rain on the earth, till he come & rain down righteouſneſs on Aſia, Africa, Europe and America; and the Elect come from all parts, and Quarters of the World; from Eaſt, Weſt, North & South, and Sit down in the Kingdom of God. He that hath promiſed theſe things, …uſeth His Sun to riſe on the evil and on the good, and his rain to fall on the juſt & on the unjuſt, in a way of common bounty and goodneſs; and he doth no leſs towards the Elect in a way of ſpecial Grace. And when the time of Reformation is come he will cauſe the Sun of Righteouſneſs to ſhine upon the evil and upon the good, and the Rain of Righteouſneſs to fall upon the juſt & upon the unjuſt; and then bad man will be come good; and good men will become better: and Reſtauration and Reformation will ſtruggle like twins p. 65in the Womb, which ſhall be born firſt; a Nation ſhall be born at once, and the earth ſhall bring forth in one day. Iſa. 66.8. And deliverance, and holineſs ſhall be on mount Sion together. Obad. 17. We may confide in this, That all propheſies and abſolute promiſes ſhall come to paſs in that time, order and manner that God hath ordained. And the promiſed Good is more certainly known; than the time and manner. It is great Conſolation, that Reſtaurations and Reformations, & Bleſſings ſhall come. Though we know not the time juſt when; yet there are ſignals given whereby the Church of God may know that their Redemption draws nigh. And as Daniel knew that the Seventy years of the Captivity was out, or nigh out; which made him ſet to Prayer: So we know that ſome notable Reſtaurations and Reformations are nigh; though it may be we can't tell juſt how nigh. And I am perſwaded, one great reaſon why good mens faith is ſo wavering, and their prayers ſo few, and no more fervent; is becauſe they take it for granted, that Reformation muſt needs conſiderably, out-run Reſtauration. For prevention of which Remiſsneſs of faith and prayer; I deſire the premiſſes may be conſidered; that propheſies, and the promiſes in them, falling under the will of Gods purpoſe, are all certainly future; as certain to be, as if they were already. And it is utterly uncertain, whether the Reformations will out-run the Reſtaurations. Conſider the Reſtauration out of Egypt; Did the Reformation p. 66precede? Did not the Lord ſay, Let my people go that they may ſerve me? Till ſome Pharaohs of the world are ſunk as a Stone in the Sea: No conſiderable Reformation can advance. The Church muſt get out of the Wilderneſs, as well as out of Egypt, before the Glorious Reformation of it can take place. Whilſt the Church was in Aegypt, God ſaw the affliction of his people, and heard their Cry by reaſon of their Task-maſters; and he came down to deliver them. Exod. 3.7, 8. The whole Story ſhows there was no conſiderable Reformation antecedaneous to their Deliverance. So for the Deliverance out of the Babyloniſh Captivity; it is evident, by the Books of Ezra, Nehemiah, Haggai, Zechariah and Malachi, that their Deliverance out run their Reformation. And the Reſtauration of the Jews in the laſt days, in the times of the Meſſias, for ought appears to the contrary, is like to be much after the ſame ſort, in a way that can be accounted for only by the Sovereignty of the Grace of God, Mic. 5.7. The Remnant of Jacob ſhall be in the midſt of many people, as a dew from the Lord, as the Showers upon the Graſs, that tarrieth not for man, nor waiteth for the Sons of Men. What though the whole houſe of Iſrael ſay, our bones are dried, our hope is lost, and we are cut off for our part? yet I know no reaſon, why Chriſtians may not hope and pray for the Reſurrection of thoſe dry bones. If God will have them propheſied over, and hath promiſed to op… their graves, and bring them up p. 67out of their graves, put his Spirit in them, and ſaid they ſhall live; Ezek. 27.11, 12, 13, 14. He that hath ſpoke it, will perform it, even the Lord of Hoſts, the God of Iſrael. What if the Four Horns of the Gentiles have ſcattered Judah, Iſrael and Jeruſalem? Hath not God as many Carpenters to fray them away, Zech. 1.18, 19, 20, 21. and to caſt out the horns of the Gentiles, which have lift up their born over the Land of Judah to ſcatter it: The good words, & the comfortable words which God hath ſpoken, give us ground to believe that the Mahometan Impoſture and Tyranny will not always laſt; and that the Remnants and Fragments of the Graecian and African Churches will be gathered up, and reſtored. What if Antichriſt Exalteth himſelf above all that is called God, or that is worſhipped, and fitteth in the Temple of God, and hath done ſo above a thouſand years; is not that Man of Sin, a Son of perdition? Doth not God ſee; yea and his people too, that his day is coming? 2 Theſ. 2.3, 4, 8. It were Infidelity to conclude that God hath done with the Proteſtant People, and his Witneſſes in Germany, Bohemia, Hungaria, France, the Valleys of Piedmont, and many other places in Europe: where for his Name and Goſpel ſake they have been Killed all the day long. What if the Reformed Nations are very much deformed? and the ſpirit and power of the Firſt Reformers ſeemed to die with them? and ſince hath been a gradual declenſion till the power & life of Godlineſs is very much decayed, and the p. 68purity of their Worſhip abated, and Schiſms, Diviſions and Sects ſtrangely multiplied, and Luke-warmneſs in ſome, and Prophaneneſs in others, abominably advanced? Yet we ought to hope and pray that God will revive his work, and bring on a Second Reformation, which, when it cometh, will carry all before it: and it ſeemeth as if it would not be long firſt. Nebuchadnezzars Image ſtandeth upon his last Leggs, and it ſeemeth as if both of them had received a blow from the Stone cut out of the mountain without hands, that maketh them ſtagger. It is probable, Delay will not be much longer. The Great Turk, the Oppreſſor of the Jews & Eaſtern Christians, ſeemeth to be at his laſt prayers, and they likelier to reconcile him to Hell, than to Heaven. And conſidering what is ſaid of the Kings of the Eaſt, Rev. 16.12. and of the Weſtern Kings, Rev. 17.16. We ought to expect and pray for the coming of the time, when the Kingdoms of this World ſhall become the Kingdoms of our Lord and of his Chriſt. Rev. 11.15. At which time (it is paſt all peradventure) all that is yet to be fulfilled of the Glorious Things ſpoken of the City of God will be accompliſhed, and the Restaurations, Reformations, and Divine Benedictions promiſed to the Jews or Chriſtian Churches, or World, will be accompliſhed. The Things that Infidels and Enemies mock at, and good Chriſtians underſtand but darkly, and believe but faintly, ſhall be Gloriouſly Effected.

And, notwithſtanding the preſent bad circumſtances p. 69of America, I know no reaſon to conclude this Continent ſhall not partake of the Goodneſs of God in the latter days; nor why the Sun of Righteouſneſs may not go round the Earth, as the Sun in the Firmament doth go round Heaven. No Scripture aſſerts the contrary: but many ſeem to favour the Affirmative. I ſuppoſe that Chriſt is not called the Sun of Righteouſneſs, meerly becauſe of his Light, and Heat, and quickening vivifick Influences: but alſo becauſe of his Circuition or Circuit round the World, by the Preaching of the Goſpel; and his expanding and extending his ſaving Virtue to thoſe that Sit in darkneſs, and in the Region and ſhadow of Death. See and conſider Pſal. 19.4, 5, 6. and compare it with Rom. 10.18. Luk. 1.78, 79. Mal. 4 2. Methinks men ſhould not be haſty to Reprobat a Fourth Part of the World, without Expreſs Order from Heaven. I know not how it came to paſs, that Conjectures about America have been ſo various, ſtrange and uncomfortable; as to its Riſe, State, and final Deſtiny. Burnet M. D. affirms that the Americans, in their Progenitors, came not out of the Ark; that their Progenitors deſcended not from Noah. And indeed they are beholden to him, that he let them deſcend from Adam; and did not bring them out of the Slime, as he doth Gog and Magog. But it is enough to reply to this, that it is not only Unſcriptural, but alſo Antiſcriptural. A late Annotator on the Bible (who is otherwiſe a very worthy man; but I think, miſſes it in p. 70this) in his Preface to the New Teſtament, in the ſeparate Edition, alloweth the Americans to be deſcended of Noah; but by Cham: and thence gathers that they ſhall not be gathered into the Church. To which I reply (1) That it is wholly begg'd that they are the Progeny of Cham: and notable Reaſons and Authorities may be produced to the contrary. (2) That if it were certain it were ſo; yet the Conſequence is no way valid: as the Multitude of Churches that have been in Africa ſhew; that were undoubtedly, the Poſterity of Cham. (3) This opinion is wholly founded, and the ſtreſs of it depends upon a doubtful Interpretation of a dark Propheſie, Gen. 9.27. God ſhall enlarge Japheth: So our Verſion reads it. But if Cham with his four Sons hath filled all Africa, with a conſiderable part of Aſia; and poſſeſs all America beſides: he is certainly enlarged more than Japheth with his Seven Sons; and would vie for Number, with Shem & Japheth too. If we prefer the marginal Reading; God ſhall Perſwade Japheth, and he ſhall dwell in the tents of Shem, this would not gain the point intended: for the not mentioning of Cham, doth not neceſſarily exclude Cham, no more than when Shem is called the Brother of Japheth, Cham is denyed to be the Brother of Japheth; or Shem denyed to be the Brother of Cham. Beſides, Interpreters of great Note go other ways. The Hebrew Doctors gathered from this Propheſie, that they ſhould ſpeak Japheth's Tongue; which in the p. 71Ages following, was Greek: and was fulfilled in the Apoſtles ſpeaking, and writing the Goſpel in Greek. Ainſworth ſaith it may imply the grafting of Japheth's Children into the ſtock of the Church; when Shem's Poſterity, the Jews ſhould be cut off: quoting for this, Rom. 11.11, 12, 15, 17. As the Reubenites are ſaid to dwell in the Hagarites tents, after the Hagarites were ſubdued and fallen. 1 Chron. 5.10. Others read the words, God ſhall enlarge Japheth, and He, that is, God ſhall dwell in the tents of Shem, in the ſence of John 1.14 And ſo make it a famous Propheſie of the Incarnation of the Son of God; his taking Fleſh of the ſeed of Shem. Others underſtand it of God's ſetting up the Temple, and dwelling in it among the Iſraelites deſcended of Shem. Certainly it is not reaſonable to draw ſo hard a Concluſion on ſuch a Text, that admits of ſuch and ſo many various Interpretations: Seeing it tends to diſcourage all Endeavours for the Converſion of the Indians; and ſo may greatly prejudice the Souls of Millions of Men, and hinder the inlargement of the Kingdom of Chriſt. And indeed it ſeemeth many ways derogatory to the Glory of our Lord Jeſus Chriſt, who is the Saviour of the World, John 4.42. 1 Joh. 4 14. If the Angels may be believed, His Birth was Joy to All People; If the greateſt born of Women may be believed, He taketh away the ſin of the World, John 1.29. If the beloved Diſciple may be credited, He made an Atonement, or is the Propotiation for the ſins of the whole p. 72World. And many other ſuch like Expreſſions there be, which muſt certainly, comprehend Some of All Nations And the Redeemed Church acknowledge as much in their Song of Praiſe, Rev. 5.9, 10. Nor can I, poſſibly, otherwiſe underſtand Chriſt's Commiſſion to his Apoſtles, and their Succeſſors in the Miniſtry. Mark 16.15. Go ye into All the World, and Preach the Goſpel to Every Creature. Matt. 28.19, 20. Go ye therefore, and teach All Nations &c. and lo, I am with you alway unto the End of the World; Which ſeemeth as plain as words can make it, that whatſoever Nation, or Nations ſhall be diſcovered to the End of the World, they are to be Evangelized, and Baptiſed. That alſo of the Apoſtle to the Gentiles, ſeemeth plain & irrefragable, 1 Tim 2 5, 6. There is One God, and One Mediator between God and men, the Man Chriſt Jeſus: Who gave Himſelf a Ranſom for all, To be teſtifyed in due time. Now although it had not been teſtifyed at that time to the Americans, as it had been to Aſians, Europaeans, and Africans; yet there was a due time to come, wherein it ſhould be teſtifyed to Americans alſo. Which, through the Grace of God, is now come to paſs. The Bible is made to ſpeak Indian, as well as other Languages. And there are not only Converts; but Churches, and Preachers of their Own; which are a Firſt fruits to Chriſt: Which ſhould make us look for a Harveſt, and to pray the Lord of the Harvest to ſend forth Labourers into that part of his Vineyard. God promiſed to his p. 73Son, the Heathen for his lot, and the uttermost Ends of the Earth for his Poſſeſſion: not excluding America. It is a part of Chriſt's Exaltation Honour, that at the Name of Jeſus things Under the Earth ſhall bow. Philip. 2.10. Which, although ſome interpret another way; yet compared with Rev. 5.3, 13. ſeemeth more fairly to be interpreted of the Americans, that were Under the Earth to the Chriſtians of the Eaſtern Nations. God gave his Son for a Witneſs to the People; not only to the People of the Jews, but of the Gentiles alſo; yea, the moſt remote of them. That in Iſa. 55.5. ſeems to bid fair for the Converſion of the Americans. Behold, thou ſhalt call a Nation that thou knoweſt not; and Nations that knew not thee ſhall run unto thee. Compare it with Pſal. 18.43, 44. Thou haſt made me the head of the heathen: a people that I have not known ſhall ſerve me. Aſſoon as they ſhall hear of me, they ſhall obey me. It cannot be, literally, more verified of any, than of the American Nations. Chriſt as God, knew all Nations: but, as Man, He did not. He, as Man, had ſeen and known Aſians, Europeans, & Africans. This cannot be doubted, if you conſider the Concourſe of Jews and Proſelytes, that was annually at Jeruſalem, at the Feaſt of Pentecoſt, Act. 2.5, 10, 11. Now, as for the Americans, Chriſt as Man, had never ſeen or known any of them: neither had any American ever ſeen, or known Him. But, according to this Text, He ſhall call them, though He knew not Them, and they ſhall run to him, although p. 74they never knew Him. The Strangers, when they hear of Him, ſhall ſubmit themſelves unto Him: as is accordingly, in part, already come to paſs. I ſhall finiſh this Argument with an alluſion to ſome paſſages in Luke 15. What ever any think of America; If the great Shepherd have a loſt Sheep in the American Wilderneſs; He will go after it till he find it: and the Angels of God will rejoyce at the finding of it, what ever men do. The great Houſholder of the World will have every corner of it Swept, before he will looſe a Penny: **Drachma, a Roman Penny, in value, in Engliſh Money, ſeven pennys half penny.and at the finding of it, expect that his Friends will rejoyce. If the Merciful Father have a Prodigal Child gone into a far Country, in eſteem dead and loſt: When it ſhall appear that he is Penitent, alive, and found; while he is a great way off, his Father will run and meet him, and kiſs him. He will call for the beſt Robe for this naked American Prodigal; and Shoes for this bare-foot Son; and the fatted Calf to fill his hungry belly: and there will be Muſick and Dancing; what ever the Elder Brother think of it.

Others have conjectured that America will be the head Quarters of Gog and Magog; and that it will be Hell it ſelf. This is worſe and worſe ſtill! But may be ſomething alleviated by an oppoſite Conjecture. For there are Others that ask why it may not be the New-Jeruſalem, or a part of it? p. 75and this New World that is Under the Eaſtern Earth, be the New Heaven, and New Earth. Theſe Opinions are as wide from one another, as Heaven is from Hell. I count it ſufficient to ſet them one againſt the other; without ſaying which is wideſt from the Truth. Only, Who of an American (though only ſo Natione, non gente) had not much rather (if it may ſtand with the Counſel of God) that it ſhould be the New Jeruſalem, than the Old Tophet. Known unto God are all his Works from the beginning of the World: And He that made this New World, knoweth why He made it, and what to do with it; though men do not. It is certain, Antichriſt boaſted in his American EYPHKA, and Conqueſt, when he began to be routed in Europe, by the Reformation. And who can blame him to provide a New World againſt he loſt his Old One. But the Son of GOD followed him at the heels, and took Poſſeſſion of America for Himſelf. And this Province, ſo far as I know, is the very Turf and Twig He took Poſſeſſion by; as to the Reformation and Converſion of the Natives, and gathering of them into Churches. And I am not without Hope, but that He will hold his Poſſeſſion; not only to the end of this World, but to the end of the World: if there be a difference; as there may be for ought I know to the contrary. And if any of the Indians ſhould happen to read what hath been ſpoke concerning America, I would commend to their p. 76Conſideration that in Act. 17.24, 26, 27, 30, 31. God that made the World and all things therein, hath made of One blood all Nations of Men, for to dwell on all the face of the Earth; and hath determined the Times before appointed, and the Bounds of their Habitation (i. e. in what Age, or Place of the World men ſhall live) That they ſhould ſeek the Lord if haply they might feel after him and find him.— the times of this Ignorance God winked at, but, now commandeth all men every where: to repent. Becauſe he hath appointed a Day, in the which he will judge the world in righteouſneſs, by that Man whom he hath ordained, whereof he hath given aſſurance unto all men, in that he hath raiſed him from the dead.

Now as for New England, if the First Planters of it had dream'd that the very Situation or Climate of this Land had been crime enough to make men aliens from the Covenants of promiſe; they would not have Sold their Europaean Birtbright, for a meſs of American Pottage. For ought I can ſee to the contrary, our Declenſions are the worst Omen and Objection againſt us; and Reformation would be the beſt Anſwer to them: and Hope and Prayer are powerful helps and inducements to it. Quicken us and we will call upon thy n…e, Turn … again O Lord God of Hoſts, cauſe thy face to …: and we ſhall be ſaved. Pſal. 80.18, 19. And I will yet add a word or two which I would preface as John doth, 1 John cap 2. v. 1. Theſe things I write unto you that ye ſin not, What I am about to ſpeak, I ſpeak that p. 77New-England ſin not; yet if it ſhould ſo come to paſs, that New England ſhould yet be more ſinful & more miſerable than now it is (which God prevent for his Mercys ſake, which endureth for ever) yet there is Scripture ground to hope, that after God had vindicated his Holineſs by ſore puniſhments on us, God would again restore, reform and bleſs New-England; and have a name, and a praiſe to himſelf, in the Wilderneſs, of the Poſterity of his People. If any ſhould ſay yet, What is become of the Aſian, African and Europaean Churches that are long ſince deſolated? I would give theſe two Anſwers. (1.) That is become of them, that ſhould make New-England fear and tremble: and beware of Idolatry, Superſtition, Prophaneneſs and Unrighteouſneſs: and Remember from whence they are fallen, and do their first works. We ſhould cry mightily to God, to pardon our ſins paſt; and to reform all amiſs, and prevent our farther declenſion▪ that his Jealouſie burn not like fire againſt us; as it has done againſt them. (2.) I would alſo ſay, that we ought not to entertain ſuch deſperate concluſions; as if all places that have been Eminent, for the Chriſtian Religion; and are now degen… rate, and in moſt ruinous circumſtances, are utterly forſaken of God: We ought as well to think what God will yet do for them; as well as what he has done againſt them. I ſhall not eaſily be brought to believe, that God has taken his laſt leave, of the fore-mentioned places: I think I p. 78have prov'd the contrary already; and that God will again reſtore, reform and bleſs them. And for the ſame Reaſons I believe, that God will Glorifie his Mercy in America, as well as his Juſtice, Jealouſie, and Severity. For the Earth is full of the Lords Mercy. Pſal. 119. v. 64. and his tender Mercies are over all his works. Pſal. 145.10. And all his works ſhall praiſe him, in all places of his dominion. Pſal. 103.22. I pretend to nothing ſingular in all this. I believe ſome monitory Expreſſions of men much better than my ſelf; have been wreſted beyond their Intention: and that hath paſt for their Opinion; which only was intended by way of Admonition: and that the ſame perſons hope better things concerning New-England: things that accompany Salvation, even Restauration, Reformation, and Benediction: and I believe that they are as good Friends to New-England as any in the Land; and daily pray that this Land may be as much, yea, more than ever it was; An Habitation of Juſtice, and Mountain of Holineſs.

Thus much of the Doctrines in general; Suffer me a word or two more, relating to the occaſion of the day, and I'le not abuſe your patience any longer.

We have felt the Rebukes of God on our Liberties, and Priviledges, and Government; as well as on other things. God has broken the Pride or Excellency of New Englands Power. Our Liberties and Priviledges, are not juſt the ſame that ſometime p. 79they have been; although it be better with us ſtill in thoſe reſpects; than we deſerve. And if things are not juſt as we would have them be; yet they are juſt as God and the King would have them be; which I hope will quiet the minds of all good men and good Subjects. And if we ſhall again find favour in the ſight of God, and the King; it may perhaps be ſome time or other better with us than it is, or ever was. However, it is our Duty and Intereſt to make the beſt and moſt of our preſent Liberties, and Priviledges. Thanks be to God and the King! our Houſes & Lands, are our own; without every mans being at the Coſt of a Charter; and yet we have the liberty of our Religion, and the free Exerciſe of it, without ſubſcribing to new articles of Faith, Worſhip, or Diſcipline; which is a great favour of God, if we have wiſdom and grace to improve it rightly; and men do not interpret this liberty perverſely; and uſe it for an Occaſion to the fleſh; and think they may caſt off the Publick Worſhip, Prophane the Sabbaths, neglect the Ordinances; and think to do what is right in their own eyes, though they confound all Religion, Peace and Order. If any ſhould ſo think, and act, I hope they will find themſelves miſtaken: for the true notion of Liberty of Conſcience, is liberty to lead quiet and peaceable lives, in all godlineſs and honeſty, without reſtraint from the Government, or popular confuſion, and diſturbance. In maxima Libertate p. 80eſt minima Licentia. The Government alſo is in a good meaſure Elective on the peoples part; and ſo far as it is ſo, may be very beneficial, if conſcientiouſly and diſcreetly managed; we may if we pleaſe, and certainly ought to Chooſe ſuch Repreſentatives, as fear God, honour the King, love the brotherhood; and will be true to the beſt Intereſt of all the people, both in Spirituals and Temporals. And if we ſo do, the Counſellors will be choſen by the wiſeſt and beſt amongſt us; yea, by our ſelves in proxy, and conſequently we ſhall be greatly to blame; if we have not Counſellors as able and faithful to promote holineſs and righteouſneſs, as any in the Land. Election being the work of the day, I will venture to ſay a word of it. It is Eſſential to Election to be free; free from Compulſion, Nundination, and Faction. And ſuch ought to be choſen as excel in Piety, Probity, and Prudence: and ſo far as will conſiſt with our Circumſtances, of good Extract, Erudition and Eſtate; furniſht well for the Service of God, and the King, and their Generation according to the will of God. And although the Governour and Lieutenant Governour are not choſen by our ſelves; yet we have the Conſolation and Satisfaction that they are choſen by the beſt King upon Earth; Who never yet gave us cauſe to complain in that matter: but to rejoyce in his Royal Wiſdom and Goodneſs and Paternal Care; So making the Apoſtles direction eaſy; to ſubmit to every Ordinance of man for the p. 81Lords ſake; whether it be to the King, as Supream; or unto Governours, as ſent by him; for the puniſhment of Evil doers, and the praiſe of them that do well. And now if I ſhould preſume a little farther, and offer a few things in particular, to ſuch Honorable and Worſhipful Perſons, as are, or ſhall be called to be the Rulers of this People; I hope it would be acceptable to your Honours; & if it ſhould be ſo, it would be but according to your wonted Candor: And although you need not my direction, you will gladly be minded of what you already know to be your duty; and of your pious diſpoſition, are willing to do. Though your Honours are the Rulers of this people; yet you, as well as we, are the Servants of our God: whoſe Providence diſpoſes you to your ſeveral Seats and Places in the Government, for his own Glory, and the Good of the people of New England. You are the Miniſters of God for our Good, & you can do nothing more acceptable to God, honourable to your Selves; nor beneficial to us; than to do your utmoſt to make this Land an Habitation of Juſtice, and Mountain of Holineſs. It is a baſe opinion that would preclude the Firſt Table of the Law from the care, cuſtody, and concern of the Magiſtrate. Your Honours know the Word of God; and the Examples of Holy Kings, Judges and other Rulers of Iſrael, better than to be put off at that rate, from the beſt part of your Dignity and Duty. The Holy Scriptures p. 82call Rulers, Gods; and their Seats of Government, Heaven. Would they not be ſtrange Gods that ſhould have no regard to Godlineſs! And would it not prophane their Heaven, if they ſhould have no regard to Holineſs? Our Lives and Liberties, our Names and Eſtates, ſhould be very dear to you, as well as to us: but yet in themſelves conſidered, and as they relate to us, they are a very trifle, in compariſon of the Object of divine Worſhip, God bleſſed for ever more: and alſo in compariſon of the Means, Manner, and Time of divine Worſhip, as inſtituted by God for his own Glory. 'Tis the Character of a Ruler as bad, as bad can be, neither to fear God, nor regard man: And the Character of a Ruler as good, as good can be; to be just & rule in the fear of God. I know not how it comes to paſs, that in vulgar uſe, one that pretty well, as they think, conforms to the Second Table of the Moral Law, is call'd a Moral man; tho' he have little, or no Regard to the Firſt Table.**Sed bene intelligentibus, Utrumque invenitur in Singulis. Nam et qui diligit DEUM, non Eum potest contemnere praecipientem ut diligat Proximum: et qui ſancte ac ſpirita…iter diligit Proximum; Quid in eo diligit, niſi DEUM? Auguſtin. in Joan. 13.34 Tractat. 65. col. 415.John 13:34 Whenas both Tables make but the Moral Law. I am afraid it proceeds from this, that men generally love themſelves and the world more than God and the things of God. The firſt and great Commandment is, Thou ſhalt love the Lord thy God, with all thy heart, p. 83and with all thy ſoul &c. And the ſecond is like to it, Thou ſhalt love thy Neighbour as thy ſelf. And this Land can never be an Habitation of Juſtice, and Mountain of Holineſs, unleſs due regard be had to both, in our Courts. If therefore any thing Can farther be done either by Legiſlation, or due Execution of Laws already made, that will ſerve the Intereſt of Holineſs; I beſeech your Honours in your Wiſdom to meditate it, and by your Authority to ſee it done. The Churches, the Miniſters, the Colledge and Schools of Learning are all under your Inſpection and Care: and your Countenance and Encouragement of them, ſo far as is meet, will tend to the advancement of Holineſs in the preſent Generation, and the tranſmitting of true Religion to them that are yet to be born. If therefore any thing farther Can be done in favour of them; for the ſake of Religion and good Literature, I beſeech, it may be done. Let the publick Faith be very Sacred, and the publick Debts be paid, as well as private ones; Let the Souldiers be duly encouraged, and ſome way contrived to ſatisfie for the Hazards and hardſhips that they formerly underwent, or ſtill undergo; that according to Johns direction, the Souldiers may be content with their Wages; and be more voluntary and hardy in the proſceution of War againſt the moſt barbarous, unjuſt and cruel of Enemies. If any thing more Can be done for the Suppreſſing the Indians, and defending the Frontiers, and Out-Plantations; p. 84and ſtirring up the Inhabitants to more vigilancy and care, that they may not from time to time, fall into the hands of the Enemy, as Figgs into the mouth of the Eater, at the firſt ſhake: it is highly needful; that the Highways be not unoccupied, and the Villages Uninhabited; and a Land of unwalled Villages become not extreamly miſerable. If any thing more Can be done for the detecting and bringing to condign puniſhment Pirates and Sea Robbers, thoſe common Enemies of Mankind, it ſeems highly needful to be done; that God be not provoked, that the King be not offended, and this Government become not guilty and infamous, and that the Youth of the Country be not inſnared and drawn away from honeſt ways of living, by thoſe that ſay, Come, Let us have one purſe; we ſhall find all precious Subſtance, and fill our houſes with ſpoil; their feet run to evil, and make haſte to ſhed blood; for ſo are the ways of all thoſe that are greedy of gain, which takes away the Lives of the Owners thereof. If any thing more Can be done for the Suppreſſing the beaſtly Sins of Senſuality, Drunkenneſs and Uncleanneſs; and for the retrenching of the Pride, and Luxury, and Idleneſs; and retreiving the good old faſhions of Modeſty, Humility, Sobriety, Frugality and Induſtry of the Countrey; that better become men and women profeſſing Holineſs: it is very needful to be done; and would mightily befriend Holineſs and Righteouſneſs; and we ſhould more readily Give to God p. 85his due, and to Ceſar his due; and quickly owe no man any thing, but to love one another: and the paring off our Superfluities, would maintain a force ſufficient to ſecure our ſelves, and render us formidable to our Enemies. But if thoſe Enriching virtues be laid aſide, and thoſe chargeable Luſts continued, maintained and daily encreaſed; theſe things will both Meritoriouſly and Efficiently undoe us: and we ſhall quickly ſee perſons wear their patrimonies on their backs, and by a curſed chymiſtry convert all their Coin into Aurum potabile; and diſſolve their Houſes and Lands into their Cups, as Cleopatra did her Pearls, and drink them up, when they have done. But I forget my ſelf, and perhaps, am too bold.

And now I will turn my ſpeech to the Reverend Miniſters and Elders, and humbly propound to them, whether nothing more by them may be done to make this land, an Habitation of Righteouſneſs, & Mountain of Holineſs. I confeſs I am one of the Unworthieſt of that order, and might I have had my choice, in the ſence of my own Unworthineſs, had rather have been at this time behind the door than in the desk: Yet I can't forbear ſaying, to my ſelf, and them, that Miniſters of all men ſhould be Holineſs to the Lord; and not only Preach, but Practice Holineſs and Righteouſneſs; Juſt and Holy are among the Characters of a good Miniſter. Tit. 1.8. Such ought to be Exemplary for Holineſs, Honeſty, Humility, ſelf Denyal and Sobriety; or p. 86they will make men abhor the Sacrifices of the Lord. If any thing more Can be done, by Praying, Preaching, Catechizing, Exhorting, Reproving, or Diſcipline, or Synods, to cure the Lukewarmneſs of profeſſors, and recover the Power and Life of Godlineſs in them; and to Convince, Convert and Reform, Ungodly Sinners, it had need be done, that the Land become not more Sinful, and more Miſerable I beſeech alſo the Churches of Chriſt, and exhort them to do their utmoſt, that this land may be an Habitation of Righteouſneſs and Mountain of Holineſs. They muſt excel & abound in Holineſs, and Righteouſneſs themſelves, or it can not be ſo. Jeruſalem was a Type of the Chriſtian Church. The mountain of the Lords Houſe, muſt be a Holy Mountain. I beſeech you walk worthy of your holy Vocation. You are Saints by Calling, Eph. 4.1. compared with Eph. 1.1. To the Saints which are at Epheſus. Phil. 1.1. To all the Saints which are in Chriſt Jeſus at Philippi. Coloſ. 1.2. To the Saints and faithful Brethren in Chriſt which are at Coloſſe Rom. 1 7. To all that be in Rome beloved of God, called to be Saints. 1 Cor. 1.2. To the Church of God &c. called to be Saints. You ought to be Holy in all manner of Converſation, yea to perfect holineſs in the fear of God; to be blameleſs and harmleſs, and to ſhine as lights, in this evil Generation; and by your Example to ſhew others the Amiableneſs of the ways of holineſs, and righteouſneſs; and by your extenſive Charity be ready to entertain into your holy Fellowſhip p. 87ſuch whoſe hearts God ſhall prepare and incline to ſeek it. Let the Church of God be ſwept and kept clean by the beſome of Diſcipline: Let the hearts and hands of your Miniſters be incouraged in the work of the Lord; Let the Elders that rule well be counted worthy of double honour, eſpecially they that labour in the word and doctrine. Obey them that have the rule over you, and ſubmit your ſelves, for they watch for your Souls. Keep the Worſhip and Ordinances of God pure from humane inventions; as well as from prophaneneſs. And let the Church be built up in the moſt Holy Faith, and be a pillar of Truth, and not removed from her Stedfaſtneſs. Walk in your Houſes in a perfect way, bringing up your Children in the Nurture and admonition of the Lord. And for reading the Word of God, Prayer, Family-inſtruction, and Diſcipline, and holy Example; Let your Houſes be as ſo many Little Churches. Finally, be ye… followers of God as dear Children, in Holineſs, Righteouſneſs and Charity. Love at Brethren, yea as holy Brethren partakers of the Heavenly Calling; Love one another; Care for one another, and the things each of other; Admoniſh one another, Exhort one another, Forgive one another, Pray one for another. Let all Ranks and Orders of men ſeek the Increaſe and Advancement of Holineſs and Righteouſneſs; and mourn for, and turn from, and ſeek the pardon of all our Unholineſs and Unrighteouſneſs, and that through p. 88the plentiful Effuſion of the Holy Spirit; the Skyes may as it were pour down, and Shower down Holineſs and Righteouſneſs; that this Land may be an Habitation of Righteouſneſs and Mountain of Holineſs.

FINIS.