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 God; 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 damnableneſ • 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 he 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 of 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; that is holy and righteous. Eccleſ. 7.29 • Man was then a Veſſel of honour, ſanctified and meet for the matters uſe. Holineſs and Righteouſneſs were Concreate • 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 of God, empty of Grace, bent to act according to th • corrupt Biaſs we have derived from the firſt 〈◊〉 ▪ which wa • p • 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 are by nature ſince the fall, full of enmity againſt God; inordinately and idolatrouſly in love wi • h 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 • each 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, the 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 Chriſtians 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 continue 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 darker diſpenſation of the Covenant of grace, a Schoolmaſter to bring them to Chriſt. The Apoſtle knew how 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 not 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 were 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, Fornication, Tempting Chriſt, and the ſin of Murmuring; from Examples 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 fear &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 Commanders, 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 Hu • bands, 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. ΔΙΚΑΙΟΝ, 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 Table, 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, d • ſpiſe 〈◊〉 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 Propheſies 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, and 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, and 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, and 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 and 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. We 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 Land hath been turned into Barrenneſs. Inſtead of Plenty, we have had Scarcity; inſtead of Health, Sickneſs; inſtead of 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, impenitency▪ and incorrigibleneſs and unbelief. They were broke off, Unchurched, Unpeopled, and ſeemingly made irreverſibly miſerable: But we know only how 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 they 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 • e 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 earned, before the things that concern our peace are • id 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 is 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 diſorder • 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 things 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 hath 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, ſickleneſs, 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. 5.21. 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 ſuc • ed 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 for 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 laſt 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 corruption of mens hearts, that are deceitful above all things, and deſperately wicked, is enough to undoe all. This people, 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 Threatning; Security can eat and drink, build and plant, till the flood come and carry all away; Prophaneneſs can mock at all this, 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 Peor too little for us, from which we are not cleanſed to this days? The more the Danger is; the more need our care, fear, prayer & endeavour be; leſt we add to he heap of New Englands Tranſgreſſion.

Secondly, 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, He 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 theſe 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 as 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 looſe 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 beg 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 thing, 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.

1. The Reformation is propheſied of as well as the Reſtauration, &c. Now propheſie relates to what is future, and properly ſpeaks of Event, not Duty. 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 Conditions. 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; he 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 and 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 dependence 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 branch 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 or 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, cauſeth 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 die unjuſt; and then bad men will become good; and good men will become better: and Reſtauration and Reformation will ſtruggle like twins in 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 i • 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 precede? Did not the Lord ſay, Let my people go that they may ſerve me? Till ſome Pharaohs of the world are ſunk as • Stone in the Sea: No conſiderable Reformation can advance. The Church muſt get put 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 Soveraignty 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 open their graves, and bring them up out of their graves, put his Spirit in them, and ſaid they ſhall live; Ezek. 37.11, 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. • .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 Graecians 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 ſitteth 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 purity of their Worſhip abated, and Schiſms, Diviſions and Sects ſtrangely multiplied, and Lukewarmneſs 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 of 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 nor 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 this) 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 Ages 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 World. 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 away 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 teſtified 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 Son, 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 • entiles 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 know not Them, and they ſhall run to him, although they 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 Wilderneſ • ; 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? and 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 Iophet 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 Conſideration 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 Birthright, for a meſs of American Pottage. For ought I can ſee to the contrary, our D • clenſions 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 name, Turn us again O Lord God of Hoſts, cauſe thy face to ſhine, and we ſhall • e ſaved. Pſal 80.18, 19. And I will yet add a word or two, which I would preface as John 〈◊〉 1 John cap 2. v. 1. Theſe things I write unto you 〈◊〉 ye ſin not, What I am about to ſpeak, I ſpeak that New-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 degenerate, 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 have prov'd the contrary already; and that God will again reſtore, re • orm 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 al • 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 a • l 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 they 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 Houſ • s & 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 eſt 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 Lords 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 call 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 vu • gar uſe, one that pretty well, as they think, conforms to th • 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 〈◊〉 ingulis. Nam et qui diligit DLUM non Lum p • test c • ntemnere praecipientem ut diligat Pro • i • num: et qui ſancte • ac ſpiritaliter diligit Pro • imum; Quid in eo diligit, niſi DEUM?

Auguſtin. in Joan. 13.34 • raciat. 65. col. 415.

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, and 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 an • 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; and 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 his 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 Au • um 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 they 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. 17. 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 ſuch 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 or 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 yo followers of God as dear Children, in Holineſs, Righteouſne • and Charity. Love a • 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 the 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.