Gods Promise to His Plantation, Sermon
2 Sam. 7.10.
Moreover J will appoint a place for my people Iſrael, and I will plant them, that they may dwell in a place of their owne, and move no more.
IN the beginning of this chapter, we reade of Davids purpoſe to build God an houſe, who thereupon conſulted with Nathan about it, one Prophet ſtanding in neede of anothers help in ſuch waightie matters. Nathan incourageth the King unto this worke, verſe 3. God the ſame night meetes Nathan and tells him a contrary purpoſe of his: Wherein God refuſeth Davids offer, with ſome kind of earneſt and vehement diſlike, verſe 4.5. Secondly, he refuſeth the reaſon of Davids offer, from his long ſilence. For foure hundred yeares together he ſpake of no ſuch thing, unto any of the Tribes of Iſrael, ſaying, Why build you not me an houſe? in 6.7. verſes.
Now leſt David ſhould be diſcouraged with this anſwer, the Lord bids Nathan to ſhut up his ſpeech with words of encouragement, and ſo he remoues his diſcouragement two wayes.
Firſt, by recounting his former favours diſpenſed unto David. Secondly, by promiſing the continuance of the like or greater: and the rather, becauſe of this purpoſe of his. And fiue bleſſings God promiſeth unto David, and his, for his ſake.
The firſt is in the 10. verſe: I will appoynt a place for my people Iſrael.
Secondly, ſeeing it was in his heart to build him an houſe, God would therefore, build him an houſe renowned for ever. verſe 11.
Thirdly, that he would accept an of houſe from Salomon, verſe 12.
Fourthly, hee will be a Father to his ſonne, verſ. 14.15.
Fifthly, that he will establiſh the Throne of his houſe for ever.
In this 10. verſe is a double bleſſing promiſed:
Firſt, the deſignment of a place for his people.
Secondly, a plantation of them in that place, from whence is promiſed a threefold bleſſing.
Firſt, they ſhall dwell there like Free-holders in a place of their owne.
Secondly, hee promiſeth them firme and durable poſſeſſion, they ſhall move no more.
Thirdly, they ſhall have peaceable and quiet reſting there, The ſonnes of wickedneſſe ſhall afflict them no more: which is amplified by their former troubles, as before time.
From the appointment of a place for them, which is the firſt bleſſing, you may obſerve this note: The placeing of a people in this or that Country is from the appointment of the Lord.
This is evident in the Text, and the Apoſtle ſpeakes of it as grounded in nature, Acts 17.26. God hath determined the times before appointed, and the bounds of our habitation. Deut. 2 chap. 5.9. God would not have the Iſraelites meddle with the Edomites, or the Moabites, becauſe hee had given them their land for a poſſeſſion. God aſſigned out ſuch a land for ſuch a poſterity, and for ſuch a time.
Wherein doth this worke of God ſtand in appointing a place for a people? Quest.
Firſt, Anſw. when God eſpies or diſcovers a land for a people, as in Ezek. 20.6. he brought them into a land that he had eſpied for them: And that is, when either he gives them to diſcover it themſelves, or heare of it diſcovered by others, and fitting them.
Secondly, after he hath eſpied it, when he carrieth them along to it, ſo that they plainly ſee a providence of God leading them from one Country to another: As in Exod. 19.4. You have ſeene how I have borne you as on Eagles wings, and brought you unto my ſelfe. So that though they met with many difficulties, yet hee carried them high above them all, like an eagle, flying over ſeas and rockes, and all hinderances.
Thirdly, when he makes roome for a people to dwell there, as in Pſal. 80.9. Thou preparedst roome for them. When Iſaac ſojourned among the Philestines, he digged one well, and the Philiſtines ſtroue for it, and he called it Eſek: and he digged another well, and for that they ſtrove alſo, therefore he called it Sitnah: and he removed thence, and digged an other well, and for that they ſtrove not, and he called it Rehoboth, and ſaid, For now the Lord hath made roome for vsus, and we ſhall be fruitfull in the Land. Now no Eſek, no Sitnah, no quarrell or contention, but now he ſits downe in Rehoboth, in a peaceable roome.
Now God makes room for a people 3 wayes:
Firſt, when he caſts out the enemies of a people before them by lawfull warre with the inhabitants, which God calls them unto: as in Pſ. 44.2 Thou didſt drive out the Heathē before them. But this courſe of warring againſt others, & driving them out without provocation, depends upon ſpeciall Commiſſion from God, or elſe it is not imitable.
Secondly, when hee gives a forreigne people favour in the eyes of any native people to come and ſit downe with them either by way of purchaſe, as Abraham did obtaine the field of Machpelah; or elſe when they give it in courteſie, as Pharaol. did the land of Goſhen unto the ſons of Iacob.
Thirdly, when hee makes a Country though not altogether void of Inhabitants, yet void in that place where they reſide. Where there is a vacant place, there is liberty for the ſonnes of Adam or Noah to come and inhabite, though they neither buy it, nor aske their leaves. Abraham and Iſaac, when they *This ſoiourning was a conſtantreſidence there, as in a poſſeſſion of their owne; although it bee called ſoiourning or dwelling as ſtrangers, becauſe they neither had the ſoveraigne government of the whole Countrey in their owne hand, nor yet did incorporate them ſelves into the Commonvvealth of the Natives, to ſubmit themſelves unto their government.ſojourned amongſt the Philiſtims, they did not buy that land to feede their cattle, becauſe they ſaid There is roome enough. And ſo did Iacoh pitch his Tent by Sechem, Gen. 34.21. There was roome enough, as Hamor ſaid, Let them ſit downe amongst us. And in this caſe if the people who were former Inhabitants did diſturbe them in their poſſeſſions, they complained to the King, as of wrong done unto them: As Abraham did becauſe they tooke away his well, in Gen. 21.25. For his right whereto he pleaded not his immediate calling from God, (for that would have ſeemed frivolous amongſt the Heathen) but his owne induſtry and culture in digging the well, verſe 30. Nor doth the King reject his plea, with what had he to doe to digge wells in their ſoyle? but admitteth it as a Principle in Nature, That in a vacant ſoyle, hee that taketh poſſeſſion of it, and beſtoweth culture and husbandry upon it, his Right it is. And the ground of this is from the grand Charter gi… to Adam and his poſterity in Paradiſe, Gen. 1.28. Multiply, and repleniſh the earth, and ſubdue it. If therefore any ſonne of Adam come and finde a place empty, he hath liberty to come, and fill, and ſubdue the earth there. This Charter was renewed to Noah, Gen. 9.1. Fulfill the earth and multiply: So that it is free from that cōmon Grant, for any to take poſſeſſion of vacant Countries. Indeed no Nation is to drive out another without ſpeciall Commiſſion from heaven, ſuch as the Iſraelites had, unleſſe the Natives do unjuſtly wrong them, and will not recompence the wrongs done in peaceable ſort, & then they may right themſelves by lawfull war, and ſubdue the Countrey unto themſelves.
This placeing of people in this or that Country, is from Gods ſoveraignty over all the earth, and the inhabitants thereof: as in Pſal. 24.1. The earth is the Lords, and the fulneſſe thereof. And in Ier. 10.7. God is there called, The King of Nations: and in Deut. 10.14. Therefore it is meete he ſhould provide a place for all Nations to inhabite, and have all the earth repleniſhed. OnelyOnly in the Text here is meant ſome more ſpeciall appointment, becauſe God tells them it by his owne mouth; he doth not ſo with other people, he doth not tell the children of Seir, that hee hath appointed a place for them: that is, He gives them the land by promiſe; others take the land by his providence, but Gods people take the land by promiſe: And therefore the land of Canaan is called a land of promiſe. Which they diſcerne, firſt, by diſcerning themſelves to be in Chriſt, in whom all the promiſes are yea, and amen.
Secondly, by finding his holy preſence with them, to wit, when hee plants them in the holy Mountaine of his Inheritance: Exodus 15.17. And that is when he giveth them the liberty and purity of his Ordinances. It is a land of promiſe, where they have proviſion for ſoule as well as for body. Ruth dwelt well for outward reſpects while ſhee dwelt in Moab, but when ſhee commeth to dwell in Iſrael, ſhee is ſaid to come under the wings of God: Ruth 2.12. When God wrappes us in with his Ordinances, and warmes us with the life and power of them as with wings, there is a land of promiſe.
This may teach us all where wee doe now dwell, or where after wee may dwell, be ſure you looke at every place appointed to you, from the hand of God: wee may not ruſh into any place, and never ſay to God, By your leave; but wee muſt diſcerne how God appoints us this place. There is poore comfort in ſitting downe in any place, that you cannot ſay, This place is appointed me of God. Canſt thou ſay that God ſpied out this place for thee, and there hath ſetled thee above all hindrances? didſt thou finde that God made roome for thee either by lawfull deſcent, or purchaſe, or gift, or other warrantable right? Why then this is the place God hath appointed thee; here hee hath made roome for thee, he hath placed thee in Rehoboth, in a peaceable place: This we muſt diſcerne, or els wee are but intruders upon God. And when wee doe withall diſcerne, that God giveth us theſe outward bleſſings from his love in Chriſt, and maketh comfortable proviſion as well for our ſoule as for our bodies, by the meanes of grace, then doe we enjoy our preſent poſſeſſion as well by gracious promiſe, as by the common, and juſt, and bountifull providence of the Lord. Or if a man doe remove, he muſt ſee that God hath eſpied out ſuch a Country for him.
Secondly, though there be many difficulties, yet he hath given us hearts to overlooke them all, as if we were carried upon eagles wings.
And thirdly, ſee God making roome for us by ſome lawfull meanes.
But how ſhall I know whether God hath appointed me ſuch a place, Queſt. if I be well where I am, what may warrant my removeall?
There be foure or five good things, Anſw. for procurement of any of which I may remove. Secondly, there be ſome evill things, for avoiding of any of which wee may tranſplant our ſelves. Thirdly, if withall we finde ſome ſpeciall providence of God concurring in either of both concerning our ſelves, and applying general grounds of removall to our perſonall eſtate.
Firſt, wee may remove for the gaining of knowledge. Our Saviour commends it in the Queene of the South, that ſhe came from the utmoſt parts of the earth to heare the wiſdome of Salomon: Matth. 12.42. And ſurely with him ſhe might have continued for the ſame end, if her perſonall calling had not recalled her home.
Secondly, ſome remove and travaile for merchandize and gaine-ſake; Daily bread may be ſought from farre, Prov. 31.14. Yea our Saviour approveth travaile for Merchants, Matth. 13.45, 46. when hee compareth a Chriſtian to a Merchantman ſeeking pearles: For hee never fetcheth a compariſon from any unlawfull thing to illuſtrate a thing lawfull. The compariſon from the unjuſt Steward, and from the Theefe in the night, is not taken from the injuſtice of the one, or the theft of the other; but from the wiſedome of the one, and the ſodainneſſe of the other; which in themſelves are not unlawfull.
Thirdly, to plant a Colony, that is, a company that agree together to remove out of their owne Country, and ſettle a Citty or Commonwealth elſewhere. Of ſuch a Colony wee reade in Acts 16.12. which God bleſſed and proſpered exceedingly, and made it a glorious Church. Nature teacheth Bees to doe ſo, when as the hive is too full, they ſeeke abroad for new dwellings: So when the hive of the Common-wealth is ſo full, that Tradeſmen cannot live one by another, but eate up one another, in this caſe it is lawfull to remove.
Fourthly, God alloweth a man to remove, when he may employ his Talents and gifts better elſewhere, eſpecially when where he is, he is not bound by any ſpeciall engagement. Thus God ſent Ioſeph before to preſerve the Church: Ioſephs wiſedome and ſpirit was not fit for a ſhepheard, but for a Counſellour of State; and therefore God ſent him into Egypt. To whom much it given, of him God will require the more: Luke 12.48.
Fifthly, for the liberty of the Ordinances. 2 Chron. 11.13, 14, 15. When Ieroboam made a deſertion from Iudah, and ſet up golden Calves to worſhip, all that were well affected, both Prieſts and people, ſolde their poſſeſſions, and came to Ieruſalem for the Ordinances ſake. This caſe was of ſeaſonable uſe to our fathers in the dayes of Queene Mary; who removed to France and Germany in the beginning of her Reign, upon Proclamation of alteration of religion, before any perſecution began.
Secondly, there be evills to be avoided that may warrant removeall. Firſt, when ſome grievous ſinnes overſpread a Country that threaten deſolation. Mic. 2.6. to 11 verſe: When the people ſay to them that prophecie, Prophecy not; then verſe 10. Ariſe then, this is not your rest. Which words though they be a threatning, not a commandement; yet as in a threatning a wiſe man foreſeeth the plague, ſo in the threatning he ſeeth a commandement, to hide himſelfe from it. This caſe might have beene of ſeaſonable uſe unto them of the Palatinate, when they ſaw their Orthodoxe Miniſters baniſhed, although themſelves might for a while enjoy libertie of conſcience.
Secondly, if men be overburdened with debts and miſeries, as Davids followers were; they may then retire out of the way (as they retired to David for ſafety) not to defraud their Creditors, (for God is an avenger of ſuch things, 1 Theſſ: 4.6.) but to gaine further opportunity to diſcharge their debts, and to ſatiſfie their Creditors. 1 Sam. 22.1, 2.
Thirdly, in caſe of perſecution, ſo did the Apoſtles in Acts 13.46, 47.
Thirdly, as theſe generall caſes, where any of them doe fall out, doe warrant removeall in generall: ſo there be ſome ſpeciall providences or particular caſes which may give warrant unto ſuch or ſuch a perſon to tranſplant himſelfe, and which apply the former generall grounds to particular perſons.
Firſt, if ſoveraigne Authority command and encourage ſuch Plantations by giving way to ſubjects to tranſplant themſelves, and ſet up a new Commonwealth. This is a lawfull and expedient caſe for ſuch particular perſons as be deſigned and ſent: Matth. 8.9. and for ſuch as they, who are ſent, have power to command.
Secondly, when ſome ſpeciall providence of God leades a man unto ſuch a courſe. This may alſo ſingle out particulars. Pſal. 32.8. I will inſtruct, and guide thee with mine eye. As the childe knowes the pleaſure of his father in his eye, ſo doth the childe of God ſee Gods pleaſure in the eye of his heavenly Fathers providence. And this is done three wayes.
Firſt, if God give a man an inclination to this or that courſe, for that is the ſpirit of man; & God is the Father of ſpirits: Heb. 12.9. Rom. 1.12. 1 Cor. 16.12. Paul diſcerned his calling to goe to Rome, by his foreign, his ready inclination to that voyage; and Apollos his loathneſſe to goe to Corinth, Paul accepted as a juſt reaſon of his refuſall of a calling to goe thither. And this holdeth, when in a mans inclination to travaile, his heart is ſet on no by-reſpects, as to ſee faſhions, to deceive his Creditours, to fight Duels, or to live idly, theſe are vaine inclinations; but if his heart be inclined upon right judgement to advance the Goſpell, to maintaine his family, to uſe his Talents fruitfully, or the like good end, this inclination is from God. As the beames of the Moone darting into the Sea leades it to and fro, ſo doth a ſecret inclination darted by God into our hearts leade and bowe (as a byas) our whole courſe.
Secondly, when God gives other men hearts to call us, as the men of Macedon did Paul, Come to us into Macedonia, and helpe us. When wee are invited by others who have a good calling to reſide there, we may goe with them, unleſſe we be detained by waightier occaſions. One member hath intereſt in another, to call to it for helpe, when it is not diverted by greater employment.
Thirdly, there is another providence of God concurring in both theſe, that is, when a mans calling and perſon is free, and not tyed by parents, or Magiſtrates, or other people that have intereſt in him. Or when abroad hee may doe himſelfe and others more good than he can doe at home. Here is then an eye of God that opens a doore there, and ſets him looſe here, inclines his heart that way, and outlookes all difficulties. When God makes roome for us, no binding here, and an open way there, in ſuch a caſe God tells them, he will appoint a place for them.
Secondly, Vſe 2 this may teach us in every place where God appoints us to ſit downe, to acknowledge him as our Landlord. The earth is the Lords, and the fulneſſe thereof; his are our Countries, our Townes, our houſes; and therefore let us acknowledge him in them all. The Apoſtle makes this uſe of it amongſt the Athenians, Acts 17.26, 27. He hath appointed the times, and places of our habitation, that we might ſeeke, and grope after the Lord. There is a threefold uſe that we are to make of it, as it appeareth there; Let us ſeek after the Lord, why? Becauſe if thou commeſt into an houſe, thou wilt aske for the owner of it: And ſo if thou commeſt into a forreigne land, and there findeſt an houſe and land provided for thee, wilt thou not enquire, where is the Landlord? where is that God that gave mee this houſe and land? He is miſſing, and therefore ſeek after him.
Secondly, thou muſt feele after him, grope after him by ſuch ſenſible things, ſtrive to attaine the favour of your Landlord, and labour to be obedient to him that hath given you ſuch a place.
Thirdly, you muſt labour to finde him in his Ordinances, in prayer and in Chriſtian communion. Theſe things I owe him as my Landlord, and by theſe I finde and enjoy him. This uſe the very Pagans were to make of their ſeverall Plantations: And if you knew him before, ſeeke him yet more, and feele after him till you ſinde him in his Ordinances, and in your conſciences.
Thirdly, Vſe 3 when you have found God making way and roome for you, and carrying you by his providence unto any place, learne to walke thankfully before him, defraud him not of his rent, but offer your ſelves unto his ſervice: Serve that God, and teach your children to ſerve him, that hath appointed you and them the place of your habitation.
Obſervation. A people of Gods Plantation ſhall enjoy their owne place with ſafetie and peace.
This is manifeſt in the Text: I will plant them; and what followes from thence? They ſhall dwell in their owne place: But how? Peaceably, they ſhall not be moved any more. Then they ſhall dwell ſafely, then they ſhall live in peace. The like promiſe you reade of in Pſal. 89.21, 22. The enemie ſhall not exact upon them any more. And in Pſal. 92.13. Thoſe that be planted in the houſe of the Lord, ſhall flouriſh in the Courts of our God. Gods plantation is a floriſhing plantation, Amos 9.15.
What is it for God to plant a people? Queſt.
It is a Metaphor taken from young Impes; Anſw. I will plant them, that is, I will make them to take roote there; and that is, where they and their ſoyle agree well together, when they are well and ſufficiently provided for, as a plant ſuckes nouriſhment from the ſoyle that fitteth it.
Secondly, When hee cauſeth them to grow as plants doe, in Pſal. 80.8, 9, 10, 11. When a man growes like a tree in tallneſſe and ſtrength, to more firmeneſſe and eminency, then hee may be ſaid to be planted.
Thirdly, When God cauſeth them to fructifie, Pſal. 1.4.
Fourthly, When he eſtabliſheth them there, then he plants, and rootes not up.
But here is ſomething more eſpeciall in this planting; for they were planted before in this land, and yet he promiſeth here againe, that hee will plant them in their owne land: which doth imply, firſt, That what ever former good eſtate they had already, he would proſper it, and increaſe it.
Secondly, God is ſaid to plant a people more eſpecially, when they become Trees of righteouſneſſe, Iſay 61.3. That they may be called trees of righteouſneſſe, the planting of the Lord. So that there is implyed not onelyonly a continuance of their former good eſtate, but that hee would make them a good people, a choice generation: which he did, firſt, by planting the Ordinances of God amongſt them in a more glorious manner, as he did in Salomons time.
2. He would give his people a naile, and a place in his Tabernacle, Iſay 56.5. And that is to give us part in Chriſt: for ſo the Temple typified. So then hee plants us when hee gives us roote in Chriſt.
Thirdly, When he giveth us to grow up in him as Calves in the ſtall: Mal. 4.2, 3.
Fourthly, & to bring forth much fruit, Ioh. 15.1.2
Fifthly, and to continue and abide in the ſtate of grace. This is to plant us in his holy Sanctuary, he not rooting us up.
This is taken from the kinde acceptance of Davids purpoſe to build God an houſe, Reaſon. becauſe he ſaw it was done in the honeſty of his heart, therefore he promiſeth to give his people a place wherein they ſhould abide for ever as in a houſe of reſt.
Secondly, it is taken from the office God takes upon him, when he is our planter, hee becomes our husbandman; and if hee plant us, who ſhall plucke us up? Iſay 27.1, 2. Iob 34.29. When he giveth quiet, who can make trouble? If God be the Gardiner, who ſhall plucke up what hee ſets downe? Every plantation that he hath not planted ſhall be plucked up, and what he hath planted ſhall ſurely be eſtabliſhed.
Thirdly, from the nature of the bleſſing hee conferres upon us: When he promiſeth to plant a people, their dayes ſhall be as the dayes of a Tree, Iſay 65.22. As the Oake is ſaid to be an hundred yeares in growing, and an hundred yeares in full ſtrength, and an hundred yeares in decaying.
But it may be demanded, Quest. how was this promiſe fulfilled by the people, ſeeing after this time they met with many perſecutions, at home, and abroad, many ſonnes of wickedneſſe afflicted them; Ieroboam was a ſonne of wickedneſſe, and ſo was Ahab, and Ahaz, and divers others.
Becauſe after Davids time they had more ſetledneſſe than before. Anſw.
Secondly, to the godly theſe promiſes were fulfilled in Chriſt.
Thirdly, though this promiſe was made that others ſhould not wrong them, yet it followes not but that they might wrong themſelves by treſpaſſing againſt God, and ſo expoſe themſelves to affliction. Whilſt they continued Gods plantation, they were a noble Vine, a right ſeede, but if Iſrael will deſtroy themſelves, the fault is in themſelves. And yet even in their captivity the good amongſt them God graciouſly provided for: The Basket of good ſigges God ſent into the land of Chaldea for their good: Ier. 24.5. But if you rebell againſt God, the ſame God that planted you will alſo roote you out againe, for all the evill which you ſhall doe againſt your ſelves: Ier. 11.17. When the Iſraelites liked not the ſoile, grew weary of the Ordinances, and forſooke the worſhip of God, and ſaid, What part have we in David? after this they never got ſo good a King, nor any ſettled reſt in the good land wherein God had planted them. As they waxed weary of God, ſo hee waxed wearie of them, and caſt them out of his ſight.
To exhort all that are planted at home, Vſe 1 or intend to plant abroad, to looke well to your plantation, as you deſire that the ſonnes of wickedneſſe may not afflict you at home, nor enemies abroad, looke that you be right planted, and then you neede not to feare, you are ſafe enough: God hath ſpoken it, I will plant them, and they ſhall not be moved, neither ſhall the ſonnes of wickedneſſe afflict them any more.
What courſe would you have us take? Queſt.
Have ſpeciall care that you ever have the Ordinances planted amongſt you, Anſw. 1 or elſe never looke for ſecurity. As ſoone as Gods Ordinances ceaſe, your ſecurity ceaſeth likewiſe; but if God plant his Ordinances among you, feare not, he will maintaine them. Iſay 4.5.6: VponUpon all their glory there ſhall be a defence; that is, upon all Gods Ordinances: for ſo was the Arke called the Glory of Iſrael, 1 Sam. 4.22.
Secondly, have a care to be implanted into the Ordinances, that the word may be ingrafted into you, and you into it: If you take rooting in the Ordinances, grow up thereby, bring forth much fruite, continue and abide therein, then you are a vineyard of red wine, and the Lord will keepe you, Iſay 27.2.3. that no ſonnes of violence ſhall deſtroy you. Looke into all the ſtories whether divine or humane, and you ſhall never finde that God ever rooted out a people that had the Ordinances planted amongſt them, and themſelves planted into the Ordinances: never did God ſuffer ſuch plants to be plucked up; on all their glory ſhall be a defence.
Thirdly, be not unmindfull of our Ieruſalem at home, whether you leave us, or ſtay at home with us. Oh pray for the peace of Ieruſalem, they ſhall proſper that love her, Pſal. 122.6. They ſhall all be confounded and turned backe that hate Sion, Pſal. 129.5. As God continueth his preſence with us (bleſſed be his name) ſo be ye preſent in ſpirit with us, though abſent in body: Forget not the wombe that bare you, and the breaſts that gave you ſucke. Even ducklings hatched under an henne, though they take the water, yet will ſtill have recourſe to the wing that hatched them: how much more ſhould chickens of the ſame feather, and yolke? In the amity and unity of brethren, the Lord hath not onelyonly promiſed, but commanded a bleſſing, even life for evermore: Pſal. 133.1.2.
Fourthly, goe forth, every man that goeth, with a publicke ſpirit, looking not on your owne things onelyonly, but alſo on the things of others: Phil. 2.4. This care of univerſall helpfulneſſe was the proſperity of the firſt Plantation of the Primitive Church: Acts 4.32.
Fifthly, have a tender care that you looke well to the plants that ſpring from you, that is, to your children, that they doe not degenerate as the Iſraelites did; after which they were vexed with afflictions on every hand. How came this to paſſe? Ier. 2.21. I planted them a noble Vine; holy, a right ſeede, how then art thou degenerate into a ſtrange Vine before mee? Your Anceſtours were of a noble divine ſpirit, but if they ſuffer their children to degenerate, to take looſe courſes, then God will ſurely plucke you up: Otherwiſe if men have a care to propagate the Ordinances and Religion to their children after them, God will plant them, and not roote them up. For want of this, the ſeede of the repenting Ninivites was rooted out.
Sixthly, and laſtly, offend not the poore Natives, but as you partake in their land, ſo make them partakers of your precious faith: as you reape their temporalls, ſo feede them with your ſpiritualls: winne them to the love of Chriſt, for whom Chriſt died. They never yet refuſed the Goſpell, and therefore more hope they will now receive it. Who knoweth whether God have reared this whole Plantation for ſuch an end?
Secondly, Vſe 2 for conſolation to them that are planted by God in any place, that finde rooting and eſtabliſhing from God, this is a cauſe of much encouragement unto you, that what hee hath planted he will maintaine, every plantation his right hand hath not planted ſhalbe rooted up, but his owne plantation ſhall proſper, & flouriſh. When he promiſeth peace and ſafety, what enemie ſhall be able to make the promiſe of God of none effect? Neglect not walls, and bulwarkes, and fortifications for your owne defence; but ever let the Name of the Lord be your ſtrong Tower; and the word of his Promiſe the Rocke of your Refuge. His word that made heaven and earth will not faile, till heaven and earth be no more. Amen.
FINIS.
End of the text · John Cotton, Gods Promise to His Plantation (1630)