New England to be a Habitation of Justice and Mountain of Holiness, Sermon

New England to be a Habitation of Justice and Mountain of Holiness · Sermon

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, Impiety, 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 tr…s Prophetically of the Reſtauration of the Jews, the Coming and Kingdom of the Meſſiah, the manifeſtation of the New Covenant, the Gar…e…ng & 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 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. 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 wa… written, they were far from being a Habitation of Juſtice, on 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 Holineſs.

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

1. The promiſe of a Happy Restauration f…om 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 deriſion, according as God had threatned them. Deut. 28.37. ſo now on the contrary, it ſhould be obſerved, that they were again in favour with 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 dwell 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 remember 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 P…rſonal 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 interpret, 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, o… 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: Compar… it with Iſa. 1.21. It was full of Judgment, Righte…ouſneſs lodged in it; that is, Equity, Honeſty, Cha…rity, Chaſtity, Truth & Juſtice were not as Stranger in Jeruſalem, but Inhabitants; they dwelt in th… Temple, in the Courts, in the Gates, in the Streets in their Houſes, in their Shops, and in all thei… converſe & commerce. And of the New Heav… and the New Earth, it is ſaid, Righteouſneſs ſhall dwe… therein; that is, be not only reſident, but eminent prevalent, permanent and abundant.

Q. What intended by Holineſs?

A. Some times it is taken in ſo large a ſence a to comprehend in it conformity to the whole D…calogue, but when it is joyned with and yet diſtin…guiſhed 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 reſpects 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 Place… profeſſing the Chriſtian Religion, to ab…und and exce… in Holineſs and Righteouſneſs: or to be an Habitation of Righteouſneſs, and Mountain of Holineſs.

DOCT. II. That ſuch People and Places as profeſ… the Chriſtian Religion, may expect to be Happy o… Miſerable, according as it goeth with them, as t… 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 … 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 obeying 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 one Father; one God made us and made us capable of being beneficial, or miſchievous to our ſelves 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 pe… 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 infirmities 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 Lamentati…ns 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 walkt 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 revo…t 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 how 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 bate 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, n… 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 i…. 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 …, and renders to his people according to their works, Rev. 2.23▪ And the ſame is evident by … 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; the… ſhall be at the day or 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 of hope that God will again Reſtore, Reform and Bleſs them.

In the third Doctrine there are three particulars 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 he 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 S…age, 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, it 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 but 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 … 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 Nation. 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 render 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 P…ople. 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 Raba… 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 …exts 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 n… 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 P…phetick 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 ſlain? 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 … 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 cr…el Lords, and again profeſs their Subjection unto Jeſus Chriſt▪ which implyes, Restitution, Reformation, and Divine B…nediction. The Lord Jeſus held ſome kind of poſſeſſion p. 33of the West Empire during the 1…60 years of Antichriſt's Reign, by his Witneſſes that Propheſied all that time, though in Sackc…oth. 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 …t 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 … 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 cro…d 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.