THAT there is a certain and moſt exact Providence of God, over all the Affairs of Man-kind in this World, from the higheſt unto the meaneſt and moſt minute, inconſiderable things, and all the circumſtances of them; is a truth ſo great, ſo plain and obvious, that it is agreed upon both in Reaſon and Religion; as may be gathered from the Apoſtles quotation, Act. 17. 28. For in him we live and move and have our being—: It is true alſo that the Myſteries of Common, but eſpecially of ſpecial Providence, are ſo great, ſo deep, ſo wonderful and ſometimes ſo amazeing, that men are fain to ſtand ſtill, and ſay as in Job 11. 8. It is as high as heaven, what canſt thou do? deeper then hell, what canſt thou know? And 'tis at no time more ſo than in the way of God's Judgments, and moſt of all when his own People are the Subjects of thoſe Judgments; then oft times there is occaſion to Repeat and Ruminate upon that Exclamation, Rom. 11. 33. How unſearchable are his Judgments and his Ways paſt finding out! But, be the Premiſes of this kind what they will, we muſt alway obſtinately hold faſt that ſure Concluſion, Pſal. 36. 6. Thy Righteouſneſs is like the great mountains; thy Judgments are a great deep: or elſe we ſhall make Shipwrack of Faith and a good Conſcience in theſe great deeps. And in this Chapter wherein our Text is; We may obſerve the method and pains which Nehemiah, and the Godly Jews with him, take for the clearing up, and eſtabliſhing of this Concluſion, as 'tis laid down in our Text. This Nehemiah did unto that poor afflicted People anſwer his name; the Comfort or the Reſt of the Lord: For in that critical and troubleſome Juncture, much of their Comfort and Reſt from the Lord, was conveyed unto them by his inſtrumentality: he was the Inſtrument of procuring for, and ſettling among them, the revival of their former precious and pleaſant things in a great degree, after the Babyloniſh Captivity.

He was by birth a Jew; by quality a Courtier belonging to the Emperour of Perſ •• , the • reateſt Monarch in the World; by office the Governour of the Jews his Brethren; by Preceſſion and Practice • n holy •• d zealous▪ Servant of the true God; he was a man of moſt Excellent Spirit, retaining and maintaining▪ a firm and ſtedfaſt integrity, an inviolate, unſtrain'd and exemplary fidelity to his God, his Religion and his Country; all temptations, entanglements, and enchantments of the Court, he had been ſo long Converſant in notwithſtanding; and ſerved and was accepted of his Prince in ſerving his God and his Country, ſetling and ſtrengthening of them in Church and State, managing with a prudent, pious, gracious and ſucceſsful Conduct, for more than fifty years. And herein join'd in a moſt ſweet, happy and ſatisfactory unanimity with them, with the Rulers, with the Prieſts, with the Levites, and the Reſt of his Brethren.

In Proſecution of which in this Nineth Chapter, he and they do ſolemnly and publickly take notice of the Scheme of Gods wayes unto that People, and their wayes unto him; and do Alternately touch upon ſome of the main points of both, from their beginning unto that time: Until at length in this 33. v. the words of our Text, they come unto and fix upon, a very▪ ſolemn Vindication of the Name of God; by aſſerting his Juſtice in all his Judicial proceedings againſt and dealings with them, together with a cloſe Animadverſion upon themſelves.

The Words may be look't upon under a threefold Conſideration.

1. Either as a brief, ſummary, but ſad and ſorrowful Recapitulation, and Repreſentation of their own Lamentable Eſtate, and the ill terms they were in with the Lord their God,—In all that is brought upon us—God had brought many and dreadful things upon them, which they had now the freſh and lively ſenſe of.

2. Or as an humble and penitential Confeſſion of their own Sins, againſt the Lord their God; an holy, and juſt, and good, and gracious God; they do with ſhame of face and grief of heart confeſs; That tho' God had been very ſharp and ſevere with them, yet they were themſelves the only Culpable and procuring Cauſes of all.—For we have done Wickedly.

3. Or as a teſtimonial Vindication given in, and to be left upon Record for God; to clear him and his Cauſe, in the whole Controverſy between him and them.—Howbeit thou art Juſt.—There are then two Branches of the Text.

1. A Juſtification of God, with reſpect unto his Judgments inflicted upon his own and only People, the People of Iſrael: And this argued from his Works, and in particular from his Works of Judgment, which they had been the Subjects of. Howbeit thou art Juſt in all that is brought upon us; for thou haſt done right: q. d. Be the Caſe how it will with us, and indeed it is bad enough, ſad enough, and dreadful enough, as to things paſt and preſent, and diſmal preſages there are for the future; yet we muſt and do, freely and openly Juſtify the Lord our God, in and under all▪

2. A Condemnation of themſelves; with reſpect unto their own Sins; their Condemnation is argued from their Works, and their Works of Iniquity.—But we have done wickedly; it is in plain, full, downright termes, without any extenuation, or mincing the matter. So that the Doctrine which reſults from hence is this.

Doct. That although the Judgments which God brings upon his own Sinning People, are very many, and exceeding great; yet He is moſt Juſt in all of them.

They do in our Text make a plump and full acknowledgment of this Truth: when the Caſe between God and themſelves comes to be conſidered, they do before the whole World, Heaven and Earth, give in clear and full evidence to this Truth, however it does reflect upon themſelves; that God is moſt Juſt in all his Judgments upon them; and by parity of reaſon, the like teſtimony muſt be given for him, with reſpect to his proceedings againſt any other ſuch people of his own, whom he ſhall viſit with his Judgments as he did them: And indeed this is a ruled and ſettled Caſe: The Prophet is expreſs and ample in his atteſtation hereto. Dan. 9. 14.—For the Lord our God is Righteous, (or Juſt) in all his Works; i. e. in his works of Judgment upon his own People; for theſe are the works which the ſcope of the Text is directed unto. Alſo that is very pertinent and pregnant for the Confirmation of this Truth which is given in and recorded, Ezra 9. 18.—O Lord God of Iſrael thou art Righteous. Speaking of his Judgments which had overtaken, and taken hold of that Sinning People of the Lord. This Doctrine conſiſts of four ſingle Propoſitions.

PROPOSITION I. That God's own People may be a very Sinful People. This People of the Jews were God's own and only People; they were ſo by common Eſtimation, by Profeſſion, and by ſolemn Covenant-Tranſaction, they had Avouched the Lord for their God, and God had Avouched them for his People; and yet they were a very Sinful People: So it may be with any other People of God in this World: they may be ſo really, not rightfully; there's no allowance for them to be ſo, but there's certain experience that they are ſo. It was obſerved by the Wiſe man of old, That there's not a Juſt man upon the Earth that 〈◊〉 not: And this is a very forcible way of proving this Poſition which he had then undertaken the demonſtration of. 1 King. 8. 46. There are always Sins of Infirmity in the beſt perſons, and in the beſt people in this World; but they are Sins of Enormity and groſs Iniquity which are here ſpoken of: for they muſt be ſuch, to bring a People of God under the juſt denomination of a Sinful People; and they are truly & properly a Sinful People, when they are a Degenerate People, fallen off from God, from what they profeſs and pretend to be; ſometimes have been or by Covenant are bound to be; When they are turned into the degenerate plant of a ſtrange Vine unto God, Jer. 2. 21. When they have loſt their piety towards God, their equity, honeſty, charity and morality towards men; and the contrary, impiety, prophanity, immorality and vitioſity take place inſtead thereof; and this becomes their common and epidemical caſe: As 'tis ſaid to be, Iſa. 1. 5, 6. The whole head is ſick, and the whole heart is faint; and they make a trade of Sin, and are accuſtomed unto Sin, Jer. 13. 23. they commit Sin as if it were their buſineſs, Hoſ. 10. 13. Ye have plowed wickedneſs. When 'tis ſo with a People of God, they are then a very ſinful people: And that God's own People may become ſuch is evident, not only from what the Holy Scriptures tell us others have been, but from what experience tells us we our ſelves are. A lively and graphical Exemplification of this awful truth, we have this day in our ſelves.

PROP. II. That manifold and dreadful Judgments are the Proper, and will be the certain portion of God's People when they are become a very Sinful People. If God's People become a depraved, deformed, degenerate ſinful people, they muſt fall under the Severities of God's Judgments. Judgment muſt begin at the Houſe of God, 1 Pet. 4. 17. and they are ſevere Judgments, Jer. 7. 19, 20. Do they provoke me to anger, faith the Lord? do they not provoke themſelves to the confuſion of their own faces? Therefore thus faith the Lord God, Behold mine anger and my fury ſhall be poured out upon this place, upon man, and upon beaſt, and upon the trees of the field, and upon the fruit of the ground, and it ſhall burn, and ſhall not be quenched. Theſe Judgments of God, are all thoſe penal evils which are inflicted by God in a way of judicial proceeding; and whatever others do, God's own Sinning People beſure ſhall not eſcape; Ames 3. 2. You only have I known of all the families of the earth: therefore I will puniſh you for all your iniquities. And there is an unparallel'd Severity in the Judgments of God upon his own Sinning People; there is no Severity in this World like it, unleſs it be that of the Sword of the Lord againſt the Man that is his fellow: thus much is implyed in our Saviours words, Mat. 24. 21. For then ſhall be great tribulation, ſuch as was not 〈◊〉 the beginning of the world to this time, no, nor ever ſhall be.

PROP. III. That theſe manifold and ſevere Judgments, they are God's Judgments. All penal evil is from God, as the ſupream, principal efficient cauſe of it, Amos 3. 6.—Shall there be evil in a City, and the Lord hath not done it? Deut. 32. 39. See now, that I, even I am he, and there is no God with me; I kill, and I make alive: I wound, and I heal: neither is there any that can deliver out of my hand, Iſa. 48. 7.—I make peace and create evil:—Be the Inſtruments and Second Cauſes who & what they will, God does plainly and peremptorily aſcribe and appropriate Judgment unto himſelf as his: Iſa. 37. 26. Haſt thou not heard long ago, how I have done it, and of ancient times that I have formed it? now have I brought it to paſs:—God is the Author who does appoint & inflict theſe Judgments; and he is the orderer and manager of them in the meaſures, ſteps and progreſs thereof, from firſt to laſt, even to the leaſt circumſtance and accident thereof: Mat. 10. 30. But the very hairs of your head are all numbred. The Judgment of all perſons is from the Lord, Prov. 29. 26. But every mans judgment cometh from the Lord. The Judgment of all Nations is from the Lord, Hab. 3. 6. He ſtood and meaſured the earth: he beheld and drove aſunder the nations: And therefore it muſt needs be true concerning the Judgments which come upon his own People. This might be made illuſtriouſly evident, by a particular conſideration of the Judgments which were inflicted upon the Jews in their Captivity; they were all of them the Lords Judgment, as to kind, time, degree, inſtruments, extent, duration, iſſue, effects and conſequents thereof; this is fully tho' briefly expreſſed and aſſerted, 2 King. 21. 12, 13. Therefore thus faith the Lord God of Iſrael, Behold, I am bringing ſuch evil upon Jeruſalem & Judah, that whoſoever heareth of it, both his ears ſhall tingle. And I will ſtretch over Jeruſalem the line of Samaria, and the plummet of the houſe of Ahab: and I will wipe Jeruſalem, as a man wipeth a diſh, wiping it, and turning it upſide down.

PROP. IV. That God is moſt juſt in all theſe Judgments of His. Tho' they are upon his own People, and are very many, and very great, yet God is moſt juſt or righteous in all of them: He is truly and ſuperlatively juſt, or which is the ſame thing, Righteous in them all; in appointing and inflicting, ordering, continuing and iſſuing them, in all the parts, articles, circumſtances and punctilio's of them, from firſt to laſt, from beginning to end; He is abſolutely, perfectly, inviolably and infinitely juſt and righteous. What's ſaid of the Judgments of his mouth, Pſal. 19. 9. That they are righteous altogether; does ſuit & quadrate well with the Judgments of his hands. The Heavens make known this, Pſal. 50. 6. The heavens ſhall declare his righteouſneſs. The Angels proclaim his Righteouſneſs, Rev. 16. 5. He is fixed unchangeable and immoveable, as a Rock in regard of his Righteouſneſs, Deut. 32. 4. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth, and without iniquity, juſt and right is he. He is univerſally and everlaſtingly ſo, Pſal. 89. 14.—Juſtice and Judgment are the Habitation of thy Throne. This is a ſure uncontroulable concluſion, tho' men can't always ſee how to draw it out of the premiſes. This made the holy Prophet ſay, Jer. 12. 1. Righteous art thou, O Lord, when I plead with thee yet let me talk with thee of thy Judgments: Wherefore doth the way of the Wicked proſper? Wherefore are all they happy that deal very treacherouſly?

This Juſtice of God it is not his Eſſential but his Relative Juſtice; whereby he gives unto all his Creatures that which does belong unto them. For as he is juſt in himſelf, in his own Nature, Iſa. 45. 21.—A juſt God.—Altogether juſt, and moſt juſt, even Juſtice it ſelf; ſo he is juſt in all his works and doings to his Creatures, and therefore in his Works of Judgments to his People: He renders to them thoſe Judgments which do of right belong unto them, according to a Rule of Juſtice; and the Rule of Relative Juſtice, it is the Will of God. God originally owes nothing to his Creatures, therefore that only is their due which he Willeth unto them, that Will of his therefore is the Rule of moral Juſtice. The Will of purpoſe it is the Secret and Everlaſting Rule of this Juſtice; His Will of Precept 'tis the Written Rule of this Juſtice: And his Law conſidered as a Covenant, as 'tis under the Sanction of Promiſes and Threatnings, is the Rule according to which his own People may expect he will diſpenſe Juſtice unto them, in the way of his Judgments. Againſt this Rule there is no exception to be made by us; no not againſt his Judgment of eternal Condemnation upon the Reprobate who periſh, being Reprobated according to the Will of God; for their eternal Reprobation, and ſo their Condemnation it is according to this righteous Rule of Juſtice between God and man▪ therefore the bleſſed Apoſtle does with a diſdainful deteſtation reject the very thoughts of impeaching the Juſtice of God, in the Reprobation of them that are according to Scripture Phraſe, hated of God; as it is Written, Jacob have I loved, but Eſau have I hated. What ſhall we ſay then? Is there unrighteouſneſs with God? God forbid. The Argument to prove it follows: For he faith to Moſes, I will have mercy on whom I will have Mercy, and I will have Compaſſion on whom I will have Compaſſion, Rom. 9. 13, 14, 15. And it is added to cloſe all,—and whom he will he hardneth, 18. v. However impudently and unreaſonably, and in defiance of the whole Scope of the Argumentation, ſome would underſtand the Apoſtle of Temporal Judgments of this Life, thereby to Enervate the Decree of Reprobation. And if this Judgment of God be ſo uncontrolably Juſt, becauſe it is according to, and the product of his Will; much more may we, and muſt we conclude that all thoſe Judgments ſpoken of in our Text and Doctrine; even the Judgments of God upon his own People, are moſt Juſt: for they are the accompliſhment of his Decree, which is altogether Juſt; The Execution of his Law which is moſt holy, juſt and good: And the fulfilling of his Covenant in the juſt threatnings thereof, which are put thereinto; if his Children forſake my Law, and walk not in my Judgments; if they break my ſtatutes and keep not my Commandments: Then will I viſit their tranſgreſſions with the Rod, and their iniquity with ſtripes: And theſe are the Judgments of God upon his own People, in which He is moſt juſt.

USE I. Hence we may infer, that there is an abſolute neceſſity of the Atonement of the Lord Jeſus Chriſt, to make Peace with God for us. When the Juſtice of God is offended and provoked to proceed in a way of Vengeance, which is the work of provoked Juſtice, inflicting Judgment upon the Sinner, there's nothing to be juſtly expected, but the juſt ruin and utter confuſion of thoſe, who by their Sins have drawn it forth, unleſs there be an Atonement made: So God ſpeaks. A fire is kindled in mine anger, and ſhall burn unto the loweſt hell, and ſhall conſume the earth with her increaſe, and ſet on fire the foundations of the mountains. I will heap miſchiefs upon them, I will ſpend mine arrows upon them. They ſhall be burnt with hunger, and devoured with burning heat, and with bitter deſtruction: Deut. 32, 22, 23, 24. And this Vengeance will not be recalled, unleſs the Anger of God ceaſe; and this Anger will not ceaſe, unleſs provoked Juſtice be atoned; and Juſtice will be atoned only by the Satisfaction and Interceſſion of our Lord Jeſus Chriſt. If there be no Satisfaction, & ſo no atonement made, the Juſtice of God will take ſatisfaction by diſtraint upon the Sinner, which way of ſatisfaction we are fore-warned to take heed of. When thou goeſt with thine adverſary to the Magiſtrate: as thou art in the way, give diligence that thou mayſt be delivered from him, leſt he hale thee to the judge, and the judge deliver thee to the officer, and the officer caſt thee into priſon. I tell thee, thou ſhalt not depart thence, till thou haſt paid the very laſt mite. Luk. 12. 58, 59. There's a way of reconciliation made known in the Goſpel by Jeſus Chriſt. God was in Chriſt reconciling the world unto himſelf,—2 Cor. 5. 19. And as this is the way of atonement for perſons, ſo it is for peoples alſo. God of old directed his people to this way. Gather your ſelves together, O Nation not deſired: before the decree bring forth:—Seek ye the Lord.—Seek righteouſneſs, &c. Zeph. 2. 1, 2, 3. The Lord Jeſus Chriſt is the only hiding place for a people from the Storms of God's Anger. Iſa. 32. 2. And a man ſhall be as an hiding place from the wind, and a cover • from the tempeſt: This was the Sacrifice which of old was for the Congregation; which we read of, Numb. 15. 25.—for all the Congregation. Mr. Ainſworth reads it, for every Congregregation, for every Tribe, and for every City, and for every Synagogue in the Land. We have need of an Atonement for every Congregation, for our Rulers in their Congregation, for our Courts in their Congregation; for our Miniſters and for our Churches in their Congregations; for our Towns, for our Colledge and Schools in their Congregations; and for our Souldiers and Military Forces in their Congregations. And there is no other Sacrifice of atonement, for every, or for any Congregation, but only the Lord Jeſus Chriſt. So that there's neceſſity of him for our Atonement.

There's a neceſſity of the Lord Jeſus Chriſt to appear and ſtand before God for us; for we have ſinned in every Congregation, and Sinners cannot ſtand: If th •• Lord, ſhouldeſt mark iniquity, O Lord, who ſhould ſtand, Pſal. 130. 3. There is no perſon, nor Congregation of perſons among us, but would be afraid, and dread to appear before this holy, juſt and righteous God in their ſins; they would cry out, as we read, in Pſal. 76. 7. Thou, even thou art to be feared: and who may ſtand in thy ſight when once thou art angry? There is no ſtanding for us before God. He is of purer eyes than to behold iniquity, Hab. 1. 13. If we ſhould offer to ſtand before him, whether it were in a way of oppoſition or ſupplication, it could come to no other than what the Lord ſpeaks of, Iſa. 27. 4. Of ſetting briers and thorns, &c. which he would go through and burn up together. But our Lord Jeſus Chriſt he can ſtand for any, and for every Congregation of us. Therefore,

There is a neceſſity alſo that he ſhould ſtand for us, to ſpeak on our behalf as an Advocate; He is the only Advocate whom we can rely upon, 1 Joh. 2. 1.—And if any man ſin, we have an Advocate with the Father, Jeſus Chriſt the righteous. We have a neceſſity of a Friend in the Court of Heaven, to ſpeak for us before the juſt and holy God, or there will be no hopes of an Atonement.

And there is a neceſſity for the Lord Jeſus Chriſt to offer up to God an acceptable Sacrifice for us; without a Sacrifice there is no Atonement; and there is no other Sacrifice but Blood, which will atone any unto God, and 'tis only the Blood of Jeſus Chriſt that is of any value in this caſe: And this is of an alſufficient and infinite value; it is the Blood of God, Acts 20. 28. And this will cleanſe from all ſin, 1 Joh. 1. 7.

USE II. Hence we may make this deduction; That it is our great preſent and indiſpenſable duty to juſtifie the Lord our God in all his proceedings againſt us. We read in Iſa. 26. 8. of the way of God's Judgments towards his People. As 'tis with a Body natural, crazy ill-habited Bodies, are fain to be put into a way of Phyſick, or there is no hopes of them: A ſingle doſe will only irritate their Maladies, and ſo make them worſe. So 'tis with a Sinful People of God, as they are a Body Politick; the Great and All-wiſe Phyſician rather than loſe them, he will put them into a way of Phyſick: God has long been in a Way and Courſe of Judgments with us; theſe are his Phyſick: under the preſcriptions and directions of his Word, many a bitter and dreadful Doſe has he exhibited unto us; many a Cup of trembling has He mixed for us: And is, like a wiſe and conſiderate Artiſt proceeding from thoſe Medicines which are more gentle and eaſy, unto thoſe that are more ſtrong and potent; as if He would at length come to the uſe of ſuch as will certainly kill or cure; mend us, or end us. Thus He i • in the Way of His Judgments: now we ſhould remember He is moſt Juſt, and accordingly Juſtify him in this Courſe and Way of his Judgments. There are many left alive and now among us, who can remember the beginning of this Way of Gods Judgments, which He has ſetled us under, and which we ſhould Juſtify him in. We are Gods own People, and I ſuppoſe, it may truly and not improperly be ſaid, in ſome great reſpects, that we are the only People of God in this quarter of the World. That has been in ſome remarkable manner accompliſhed upon us, which was ſpoker, of Iſrael of old, Lo, the People ſhall dwell alone, they ſhall not be reckoned among the Nations, Numb. 23. 9. And that alſo, Chap. 24. 9. Bleſſed is be that bleſſeth thee, and curſed is be that curſeth thee: they generally have made broken undertakings of it, in the end at leaſt, who have attempted any thing againſt Gods Iſrael in this Wilderneſs; this lonely corner of the Earth. We have many a broken Leviathans Head by us to ſhew. But yet we are become and are a very ſinful People. The Lord may ſay juſtly of us, The Ox knoweth his owner, and the Aſs his Maſters Crib; but Iſrael doth not know, and my People doth not conſider. Ah Sinful Nation, a People laden with iniquity, a ſeed of evil doers, children that are corrupters, they have forſaken the Lord, they have provoked the holy one of Iſrael to anger, they have gone away backward, Iſa. 1. 3, 4. We are become an ignorant, inconſiderate, corrupted, corrupting, backſliding, provoking People. This we have many a time had full and undeniable Conviction of, divers Ways, and eſpecially on ſuch occaſions, as the preſent is; the Servants of the Lord, whom he hath ſent to us to ſpeak in his Name, in this Place, by an induction of particulars, they have cauſed us to ſee the Word of the Lord. That we may ſay, as for our Sins, we know them. And we are a very afflicted People, our whole Land is ſo from one end of it to the other; tho' ſome places and parts of it more than others, at preſent: but it may ſoon be as bad in all places as 'tis in any; for God has done by us, as he ſpeaks, Ezek. 7. 24. Wherefore I will bring the worſt of the Heathen upon them:—God has brought the very worſt of the Heathen, the Antichriſtian Heathen upon us; a People whoſe Conſciences are debauched with Popery. It may e'en be ſaid of our Land as we read in H • b. 3. 7. I ſaw the Tents of Cuſhan in great affliction, and the Curtains of the Land of Midian did tremble. It is a very trembling and dreadful conſideration to think, What God has done, and in the way of his Judgments is doing againſt his own, his only People, his acknowledged and dear People; his People between whom and Himſelf there has been ſo much Love, ſo great kindneſs, ſuch intimate acquaintance, and ſweet communion for ſo long time; yet we muſt juſtify him in all, and ſay as the Jews here do, Howbeit thou art Juſt in all that is brought upon us: in the whole Scheme of Judgments which we are under: This is our great preſent and univerſal duty; it is the Work and Duty of the whole Repreſentative body of the Country, in all orders and degrees of Perſons, in Church and State. And to do it this day, even this day; which though it has been wont to be a Great Day, a Feſtival Day, a Day of Joy and Gladneſs; and though we do enjoy thoſe good things to this Day, which do afford us matter of Joy and thankfulneſs: yet upon account of the juſt Judgments of God, and his heavy hand upon us, his near and dear People, who have been to him as the Apple of his Eye: upon account of the, I fear, irreparable breach, between him and us, We have juſt cauſe to make it a day of Lamentation and Mourning; and to juſtify God in all. I would not under-value the Mercies of our great and good, and long ſuffering GOD; nor the favours of the Queen our Sovereign, which though undeſerving, we yet enjoy. But I fear the Talent of Lead, is haſtning to be ſhut down upon the Ephah of our Wickedneſs, as the expreſſion is, Zach. 5. 7. I mean that our Sins are haſtening to their full meaſure: and when the Veſſel is full the Cover is ſhut down upon it; and when the meaſure of our iniquity▪ is filled up, we ſhall be concluded under the Wrath of God: yet let us Juſtify God, for we muſt either juſtify or recriminate, and condemn him; and to charge and riſe up againſt him, would be to add Rebellion to our Sin; as he was taxed for doing, Job 34. 7. Which would be an unanſwerable affront to the Majeſty of Heaven, an arrogance in the Exaltation of it, Job 40. 1, 3, 4, 17. But rather, Let us give glory unto God, even the glory due to his Name, Pſal. 29. 2. And this will be done by giving him the glory of his Juſtice, or Righteouſneſs, viz. by getting and poſſeſſing our ſelves with real, clear and deep apprehenſions, and ſenſe of this Juſtice or Righteouſneſs of God. And by making an open, free, ingenuous, pathetical, emphatical Confeſſion of it to the Glory of God: And thus of late His EXCELLENCY, the COUNCIL and General Aſſembly, have expreſsly, ſolemnly, publickly and ſeaſonably, in their Printed Declaration, Given Glory unto God. And in our Publick Days of Humiliation, we have profeſſed, to joyn in the ſame thing; and wherein we have profeſſed to take Shame to our ſelves, and thereby to juſtify God. So we have done in all FASTS and HUMILIATIONS, or elſe we have not obſerved them unto the Lord, but been guilty of their Sin, Zach. 7. 5. Thus we ſhould ſtill Juſtify him.

In Particular,

1. Juſtify Him in all the Evils and Errors which we have fallen into. It is the property of man to err; now however Sinful, Shameful or Miſerable our Errors have been, or our ſelves by reaſon of them, yet God is to be Juſtifyed in all of them. Though it is the guiſe of Sinful and Evil men, and too much ours, to take notice of the Errors and Evils of others, ſo as only to blame, and ſhame, and reproach, and vilify them for the ſame, ſo as to be alienated from, deſpiſers, and haters of thoſe that fall into Errors; and too little to remember and regard the hand of God in it: and to ſay at leaſt practically, as the Enemy does, The Lords hand hath not done all this, Deut. 32. 27. As if there were no Judgment of God in all of it. Whereas 'tis indeed a moſt ſevere and ſore Judgment of God, eſpecially when the Chief among a People fall into Sins and Follies; the Heathen obſerved this, Delirant Reges plec • untur Achivi. And the Scriptures teſtify to it. God is angry with Iſrael and then David muſt be left unto, and be obſtinate and unmoveable in, the folly and ſin of numbring the People, as 2 Sam. 24. 1. God was angry with Iſrael and Zedekiah both; and then he is left to refuſe and reject the Counſel of the Prophet, tho' moſt faithful and agreeable. And he did evil in the ſight of the Lord—for thro' the anger of the Lord it came to paſs in Jeruſalem and Judah, until he had caſt them out of his preſence, that Zedekiah rebelled againſt the King of Babylon, 2 King. 24. 19, 20. Theſe were the ſore Judgments of God upon them. And we have had our Errors and Evils; our Sins and Follies, both Perſonal and Publick: yet we may ſay with reſpect unto them, as David of himſelf, Pſal. 19. 12. Who can underſtand his Errors? And whatever theſe have been; tho' men are not without blame, yet there is the Judgment of God in them, ſo far as they are penal or afflictive to us. And the more publick theſe are in Church or State, the more grievous is the Judgment of God upon us. So that, if there be ſome of thoſe in the foremoſt Ranks among us, who fall into the Evils and Errors of Immoralities, in Converſation; So that the box of precious Ointment ſend forth an evil Savour, as the expreſſion is, Eccl. 10. 1. Or if there be ſome, who ſhould be like Mount Sion, which cannot be moved, who fall from their own ſtedfaſtneſs, and are toſſed to and fro like Children, and forget the Errand into this Wilderneſs, to Plant pure Churches, and to uphold pure Worſhip and Ordinances. Or if there be ſome who ought to Hold faſt the form of ſound Words, 2 Tim. 1. 13. But yet dont walk with a right foot according to the Truth of the Goſpel, as the Word ſignifies, Gal. 2. 14. But do entertain and endeavour to maintain with obſtinacy of mind, ſuch things for truth, as have a direct tendency to deſtroy Holineſs to ſubvert our Churches, to diſſolve our Conſtitution, and to raſe our Foundations, and ſo wound JESUS CHRIST in the Houſe of his friends; if I may allude to Zach. 1 • . 6. Or if there be a ſpirit of Contention and Oppoſition, a Perverſe Spirit mingled among us, which refuſes healing, and a Spirit of Malignity and Perſecution, Secretly breathing among us; and there be ſad effects of theſe things, ſo that we cry out, Hinc illae Lachrymae! Hence iniquity abounds, and hence Love waxes cold, Charity faints; hence offences, fears, diſguſts, jealouſies, evil ſurmizings, animoſities, great and mutual prejudices, incureable and yet inſupportable Alienations, Oppoſitions and Litigations; and it may be grievous and violent Paroxyſms, and Convulſions, which endanger and threaten the Confuſion of the whole. Such flaws and cracks in the Foundation, make grievous fractures in the Superſtructure, and make all ſhake and tremble: Hence if our Civil State ſhake, if our Churches ſhake, if our Colledge ſhakes, if our Hearts and Faith ſhake; if theſe things blaſt our hopes, fruſtrate our expectations, grieve our Souls, diſhonour God, and deſtroy us; ſo that hereby God accompliſhes upon us the threatening denounced, Iſa. 3. 1, 2 3. For behold the Lord the Lord of Hoſts doth take away from Jeruſalem and Judah, the Stay and the Staff—the mighty man, and the man of War, the Judge, and the Prophet, and the Prudent, and the Ancient, the Captain of Fifty, and the Honourable, and the C • un • el •• r: Such Political Deaths are the ſore and very grievous Judgments of God, and the expreſſions of his hot and ſore diſpleaſure: Howbeit we muſt juſtify him and ſay, He is juſt in all that is brought upon us, by our own Sins and Follies.

2. Juſtify God in all the Penal Evils that have been upon us. There have been Evils upon us in a way of very obſervable and ſucceſſive courſe; for thoſe not only of the Firſt and Second, but alſo of the Third Generation have experienced it. So that we may even ſay with Moſes; All our days are paſſed away in thine anger, Pſal. 90. 7.—9. And the latter evils have been greater than the former. We have been ſtriving and ſt • ugling mightily with the Evils which God has cauſed to take hold of us, and all-ſorts and degrees of men among us; and He has held us ſo faſt under the ſame, that tho' we have tried as it were by force to ſhake our ſelves, and by flattery of God to obtain help from him; yet we may even ſay, that the tale of our bricks have been doubled. In the Evils which have been upon our Perſons, our Liberties, our Eſtates, our Peace, and almoſt all our Good Things; from Heaven, from Hell, from Earth, from Fire, from Water, from Enemies on every hand. So that there has often been occaſion to ſay, as Pſal. 46. 8. Came ſee the Deſolations which the Lord hath made. Howbeit he is moſt juſt herein; For he has exacted of us far leſs than our iniquities have deſerved, Job 11. 6.

3. Juſtify God in all the Evils that are upon us. Though our Evils are changed, yet our Evil State is not changed 〈◊〉 we are hedged in. As for the hedge of Protection, that has been broken down, and the wild Boar of the Wilderneſs has been and is upon us, Pſal. 80. 40. and the hedge of malediction ſpoken of, H • ſ • . 2. 6. hath compaſſed us about. God has put a yoke upon us, and we muſt bear it, Jer. 28. 13, 14. And however unjuſt, unrighteous, deceitful, treacherous and deviliſh men have been; though their throat has been as an open ſepulchre, • nd with their tongues they have uſed deceit, &c. as Rom. 3. 13,—18. Yet God is moſt juſt.

4. Juſtify God in all the Evils which do impend over us. They need be no great Phyſiogmoniſts in the face of times, who ſhall tell us, that our Sky looks Red and Lowring. I ſhall not undertake to predict our future portion: yet there are ſome Prognoſticks ſo apparent upon us, that without vanity, or intruding into things not ſeen, there's reaſon to look upon our caſe as brought to this ſad dilemma, That either we muſt be put into ſome hotter furnace than we have yet known, for the purging away our droſs▪ or expect to undergo a Divine but woful dereliction, as they did whom God gave up to their own hearts luſt, Pſal. 81. 12. Or they that after all were found Reprobate Silver, in Jer. 6. 28, 29. Unleſs the times of refreſhing from the preſence of the Lord ſhould firſt dawn upon us, and cure all.

5. Juſtify God in all the Evils that ſhall come upon us. Tho' threatned and preſent evils ſhould be removed or diverted, & the gathered Clouds diſſipated; yet other evils unforeſeen and unſuſpected may break forth upon us ſuddenly, like that ſpoken of, Iſa. 30. 13, 14.—Whole breaking cometh ſuddenly at an inſtant. God may heap miſchiefs, and ſpend his Arrows upon us, as Deut. 32. 23.—26. Nay, if he ſhould write us the Inhabitant of Maroth; ſo us that when we look for good, evil ſhould come down from the Lord upon us, as, Mic. 1. 12. Yet He would be moſt juſt.

6. Whatever becomes of us, God is to be Juſtifyed. Whether we do ſink or ſwim, whether we live or dye, be eſtabliſhed or confounded; for truly with reverence to his Holy Name be it ſpoken, God ſeems to be at a loſs what to do with us; and is often ſaying of us? How ſhall I give thee up Ephraim? How ſhall I deliver thee Iſrael? How ſhall I make thee as Admah, and ſet thee as Zeboim? Mine heart is turned within me, my repentings are kindled together: It goes to the very heart of God to deſtroy his New-England People; and yet if he ſhould blot out our name from under theſe heavens; as he ſpeaks, Deut. 9. 14. If as the once famous Churches of Aſia, we ſhould be reduced to Rubbiſh and Duſt. And if it ſhould be ſo, what then ſhall become of our Countrey, of our Towns and Plantations, our Churches and Eſtates, and our Children? And doubtleſs many trembling Souls are ſaying, and have many a time ſaid: And Lord, what wilt thou do to thy Great Name, as, Joſh. 7. 9. Yet we muſt put our mouths in the duſt, and confeſs plainly, that God is and will be moſt juſt.

7. Juſtify God whatever comes from us. Whatever God do expect from us, tho' he expects we ſhould be Children that will not lye, Iſa. 63. 8. Tho' there ſhould be ſome Reformations and Amendments; for there's little hope of a better Reformation than that in Joſiah's time, Jer. 3. 11. And it may be, the Caſe may come at laſt to that paſs ſpoken of in old time. But they mocked the Meſſengers of God, and deſpiſed his words, and miſuſed his Prophets, until the wrath of the Lord aroſe againſt his People, and there was no remedy, 2 Chron. 36. 16. And if it does, God is moſt juſt & righteous: As He truly is in all that is brought upon us.

USE II. EXHORTATION. And 'tis twofold.

1. Let us be Exhorted to lament and amend our own Sins, Unrighteouſneſs and Injuſtice before and towards God. God is truly and ſuperlatively juſt and righteous, without any manner of unrighteouſneſs; and this upon the utmoſt trial and experiment that can be made of him. We muſt ſay, There's no unrighteouſneſs in him, Pſal. 92. 15. But there is unrighteouſneſs and injuſtice in us; we have done wickedly. Righteouſneſs in God 'tis his Nature and Eſſence; in man, Unrighteouſneſs is his nature. Rom. 8. 7. And Righteouſneſs 'tis of Grace, and 'tis the Image of God in him, and his acceptableneſs unto God: Unrighteouſneſs 'tis the Image of the Devil, and diſpleaſing and contrary unto God; and for this God is diſpleaſed with us. The Servants and Meſſengers of God in this place, upon like Occaſions, have with one mouth faithfully born witneſs againſt our Sins and Unrighteouſneſſes; and if men ſhould be ſilent, theſe Walls and theſe Pillars would teſtify againſt us, that we have been Convicted for offending againſt the Rules, both of Commutative and Diſtributive Juſtice: We have not given unto God the Glory due to his Name, to his Nature, to our own Bonds and Obligations to him; nor have we rendred unto him according to the benefits, means, priviledges and Bleſſings beſtowed upon us. Hezekiah's Sin has been too common among us. We han't Glorifyed God as God, nor been thankful: this is to be lamented and amended; and we ſhould labour to deal truly herein, and not flatter and lye as they did, Pſal. 78. 36, 37. And if we do ſo, God will be merciful to our Unrighteouſneſs, and he will remember our Sins no more, Heb. 8. 12. If otherwiſe, the Caſe is determined, the Written doom will come;—The Lord knows to reſerve the Unjuſt unto the day of Judgment to be puniſhed, 2 Pet. 2. 9.

2. Let us be Exhorted, to dread and avoid the further provoking the Juſtice of the Juſt and Righteous God againſt us. For God is a Juſt and Righteous God ſtill; and he is in the way of his Judgments: His Hand is ſtretched out ſtill; and may be provoked unto ſtill greater degrees of Juſt diſpleaſure againſt us. He is an Holy and Jealous God, Joſh. 24. 19, 20. A terrible God:—Neh. 1. 5. None can be ſo fooliſh and Atheiſtical as to think, that God has ſent all his Judgments, and ſpent all his Arrows upon us. The Anger of God yet to come, is as heavy and dreadful as we can fear it to be: According to thy fear ſo is thy wrath, Pſal. 90. 11. Taking the fear of God objectively, it refers unto that Article of the Hiſtory of Iſraels travels in the Wilderneſs, which we have in Numb. 14. Where when the People had Committed that great and critical Sin of refuſing to enter into the Land; and Moſes told them how ill God reſented their evil carriage, they had awful and dreadful apprehenſions of the Anger of God; and he tells them it was every way as great as they could conceive of. Therefore let us all in general take heed of irritating and exaſperating this Juſt Anger, or this injured and provoked Juſtice of God againſt us; Why ſhould we provoke him, Are we ſtronger than He? And therefore in General,

1. Let us look to our Religion. This is mans glorifying of God and enjoying of him, and as it is the chief end of man; ſo this was the main & principal end of our Fore-fathers, thoſe men of Renown, who firſt ſtretched forth theſe Heavens, & laid the foundations of this Earth; Setled a Chriſtian Religious State and Churches in this Country. And they have Committed their work and enterprize to us, and left us to parſue and proſecute the ſame to effect: and whatever we do without this we do but trifle and Serio nihil Agere; and deſerve to be reproved for our neglect of Jeſus Chriſt, as Luk. 10. 41. If our Religion be neglected or perverted, Gods offended Juſtice will be further provoked and incenſed, and we ſhall be more expoſed. The Name of the Lord is a ſtrong tower whereunto the Righteous flee and are ſafe, as Prov. 18. 10. Our Religion is our greateſt and beſt bulwark: If this be neglected our defence departs from us, and we ſhall be as bread to our enemies, as they ſaid, Numb. 14. 9. If we loſe our Religion we loſe All; and if we are cheated of our Religion we are cheated of All: for, according to the word of our Lord CHRIST, All came with our Religion: Seek firſt the Kingdom of God, and his Righteouſneſs, and all theſe things ſhall be added. And according to the Word of God, all will go with our Religion. Noſ. 2. 9. Therefore will I return and take my Corn in the time thereof. Look well to Religion and we look well to All; Look well to the Soundneſs and Purity of Religion, in Heart, and Life, in Doctrine, and Practice, in Worſhip and Diſcipline; or Chriſt will ſay as to Sardis,—I have not found thy ways perfect before God, Rev. 3. 2. Look well to the Love of our Religion, that ſo we be not given up to ſtrong deluſions, 2 Theſ. 2. 10, 11.—Becauſe they received not the Love of the truth, that they might be Saved: for this cauſe God ſhall ſend them ſtrong deluſions that they ſhould believe a Lye: Even the great Antichriſtian Lye. Look well to the Life and Power of Religion; or Jeſus Chriſt will nauſeate and ſpue us out of his mouth, Rev. 3. 16. So then becauſe thou art Luke-warm and neither hot not cold, I will ſpue thee out of my mouth. Look at thoſe as the worſt Sins, that Hurt our Religion moſt; as impenitence, unbelief, error, hereſy, ſuperſtition, hypocriſy, formality, and all manner of Apoſtacy. And look at thoſe as our pooreſt friends, that are not friends to our Religion; and thoſe as our worſt Enemies who are Enemies to our Religion, who ſtrike at and hurt our Religion; the caſe between ſuch and us is much as it was ſometimes between the Syrian King, and Iſrael, 1 King. 22. 31. Our Religion it is our Life,—And as he ſaid, ſo may we, Set your hearts to all the words which I teſtify to you this day,—for it is not a vain thing for you, for it is your life, Deut. 32. 46. They that would take away our Religion would take away our Lives: they would commit the worſt Murder upon us. What that great Reformer Luther ſaid of the Doctrine of Juſtification; it is Articulus ſtantis et Cadentis Eccleſiae; may we much more ſay of our Religion, it is, Articulus ſtantis et Cadentis Populi. If you dont look well to your Religion, Jeſus Chriſt will ſay as to them, Luk. 13. 34, 35. Your Houſe is left unto you deſolate.

2. Let us Labour to acquit our ſelves well with reſpect unto Civil Government. Government it is Gods Ordinance: therefore as we ſhould Fear God, ſo ſhould we Honour the King, 1 Pet. 2. 17. And the Powers that are among us, they are of God, Rom. 13. 1. It is a great mercy of God to us, all our difficulties & uneaſineſſes which we labour under notwithſtanding: our Government is a great Mercy of God to us, and that which we ought to be truly thankful to him for. If it ſhould degenerate into Tyranny, Anarchy, or ſuch hardſhips as we hear ſome others groan under, we ſhould ſoon find the difference. Therefore let us labour to acquit our ſelves well, and approve our ſelves as good Chriſtians: as Paul did, Exerciſe our ſelves herein to have a Conſcience void of offence towards God and towards man, Act. 16. 24. Real, true Chriſtians are the beſt Subjects in the Civil State, for they are Subject out of Conſcience; they will, and we ſhould honour Civil Government, as we are required in the Fifth Command. We ſhould pray for Civil Authority, 1 Tim. 2. 1. For God turneth the hearts of Kings as the Rivers of waters are turned, and they can't withſtand him. We ſhould ſubmit and be in ſubjection to Civil Authority. 1 Pet. 2. 13, 14. And we ſhould uphold and ſupport Civil Government; that it may not decay, languiſh and ſink; it's true, 'tis not a time for us to ſeek great things to our ſelves, God faith, ſeek them not, Jer. 45. 5. But we muſt endeavour that our Government be not mean, ſordid and contemptible. Thus in general.

More particularly.

I. Let this Exhortation be Preſented and Recommended unto thoſe among us who are betruſted with the Civil Government. The betruſtment of the Government, whether it be the Legiſlative or the Executive part of it, or both, is great; God and his people have committed much unto You, and repoſed great Aſſurances in You: Therefore to You the Exhortation is, that You would conſider and dread, and avoid any other further provoking the offended Juſtice of God againſt us. And SIR, Let this Counſel be acceptable to Your EXCELLENCY, to the Honourable COUNCIL, and to the worthy Gentlemen the REPRESENTATIVES of the Province, to labour that the offended Juſtice of God, may neither by Omiſſion of Duty, nor by Commiſſion of Evil, nor by any means be any farther exaſperated and incenſed againſt us. Be Exhorted in Your reſpective Stations to do Your part faithfully in this matter; accordingly approve your ſelves in the work of this day, in Re-eſtabliſhing of us: this day is to us an omen and index of the enſuing Year. And if God be with You this day, we ſhall take it for a token for good to us for this Year alſo, and it is a great thing for the Barren Fig-tree to be ſpared one year. Therefore labour that the Election of this day may be ſo made and managed as may not further incenſe the already provoked Juſtice of God againſt us: Remember that Apoſtolical Precept. Let nothing be done thro' ſtrife or vain glory,—Phil. 2. 3. Let all contention, animoſity, faction, private, baſe, ſiniſter private ends & intereſts be baniſhed from the Publick management. Remember it has been wont to be ſaid; next to the Glory of God, Salus Populi ſuprema Lex, the Publick Good is the main thing. And ſo in all after and ſmaller Elections be faithful Stewards for God and his People; you are betruſted by and for Jeſus Chriſt: who ſaith, By me Kings Reign, and Princes decree Juſtice, Prov. 8. 15. Take heed of betraying Jeſus Chriſt in his intereſt and work; Chuſe ſuch into the Government as you Judge to be true Lovers of, and Loyal unto Jeſus Chriſt; ſuch as will ſtand by and for his intereſt in a day of tryal, at a pinch; this will be pleaſing to him. And this will beſt and moſt truly Secure Her Majeſties Intereſt, as well as our own. The Throne ſhall be eſtabliſhed by righteouſneſs, Prov. 25. • 5. And this will make the People rejoyce, and chearful in their duty, Prov. 29. 2. When the righteous are in Authority the People Rejoyce. There's a neceſſity that thoſe who Rule, eſpecially among a People of God, ſhould be Godly, this is their firſt qualification; we have Royal and Divine Authority for this, and 'tis worthy your ſerious Conſideration. The Spirit of the Lord ſp • ke by me, and his word was in my tongue. The God of Iſrael ſaid, the Rock 〈◊〉 Iſrael ſpake to me. A Solemn Preface unto this Poſition, He that Ruleth over men muſt be Juſt, Ruling in the Fear or God. And if all Elections be ſuch, it ſhall be as the light of the Morning, when the Sun riſeth▪ even a Morning without Clouds; As the tender graſs ſpringing out of the earth by clear ſhining after rain, 2 Sam. 23. 2.—4. Moreover give me leave to propound unto, and leave under your ſerious Conſideration theſe particulars.

1. Conſider whether there ought not to be ſome ſtronger and ſtricter guard ſet upon God's Holy Sabbath, to prevent the Prophanation of it. Gods Holy Sabbath▪ the Lords Day is very dear unto God, and our Lord Jeſus Chriſt; it is His Day and therefore is greater than any man's day whatſoever. We ought not to ſet it at a low rate. It has been an old and true Obſervation, that it fares with all inſtituted Worſhip, and the whole intereſt of Religion among a People, as it does with the Sabbath: therefore it is worthy of your ſerious Conſideration.

2. Conſider what is to be done for the promoting of Liberal Education among us. That we may have not onely the Name of Learning, but the Thing; that we may have Poliſhed Stones for the Publick Buildings in Church and State; if we ſo ſerve the Providence of God as to obtain the common gifts and graces of his Spirit, we may depend upon and hope in him, for his ſpecial and ſanctifyed Grace alſo, and then we ſhall have that promiſe fulfilled; I will give you Paſtors after my own heart, which ſhall fe • d you with knowledge and underſtanding, Jer. 3. 15. Let the Colledge be effectually cared for; if that precious fountain, be either dryed up, or perverted it will be of dreadful conſequence. And let not inferiour Schools eſcape your Conſideration, that if it be poſſible they may be Setled upon an eaſy and laſting Baſis.

3. Conſider if there might not ſome mark of favour and encouragement be put upon the Sober, Induſtrious, Laborious, Profitable part of the People; and ſome diſcountenance upon the contrary, even ſuch as moſtly ſerve their own and others Luſts.

4. Conſider how the Publick Faith may be kept Sacred and Inviolate; the Credit, honour and honeſty, and ſo the comfort and ſafety of the Publick does very much depend hereupon. Let Publick Promiſes be as good ſecurity as private bonds. That none may be forced; or may • uſtly make complaint that they are, by the Publick denyed or delayed their own. Many can bear the burden, though heavy, better than one or a few.

5. Conſider how you may be, not onely Juſt but alſo Good, to thoſe that faithfully Serve the Publick; ſuch as ſpend their time and themſelves in the Publick Service, ſhould not be forgotten; there ſhould be a proportion between their burden and their benefit. There are ſome Serve the Publick in the Magiſtracy, and there is a tribute in Prudence and Conſcience due unto them. For this Cauſe pay you tribuſt alſo; for they are Gods Miniſters attending continually upon this very thing. Rom. •• . 6. There are ſome Serve the Publick in the Miniſtry; and God has ordained that thoſe who Preach the Goſpel ſhould live of the Goſpel, 1 Cor. 9. 14. And there are ſome that Serve the Publick in our Warfare; And who goeth a warfare at his own Charges? 1 Cor. 9. 7. They that venture their Lives for us in the High Places of the Field ſhould not be ſhortened in, and pinched out of their juſt and righteous encouragments, which have been propoſed and offered unto them; let none ſay, they ſerve hard and penurious Maſters. I know our low Eſtate, Poverty and great burdens are great Temptations; but it was a ſound and ſure maxim laid down by a Maſter of Politicks under the direction of the Spirit of God: There is that ſcattereth and yet increaſeth: there is that witholdeth more than is meet and it tendeth unto Poverty, Prov. 11. 24. Remember and practiſe that great Rule, Mat. 7. 12. What things ye would that others ſhould do unto you, do the ſ • me things.

6. And if I may at this time of day propound it: Conſider to put the Eaſtern Parts under ſome better Regulations, both for C •• ility & Religion, if God ſhall ever betruſt us again with that Talent: The anger of God againſt that neglect has been written in dreadful Characters of blood and fire.

7. Conſider what you may do for Unity and Unanimity; and Sacrifice all but a good Conſcience thereunto: and then may we hope that no foot of Pride will come againſt us, nor wicked hand move us; if you ſhall aright Conſider of and attend unto theſe things.

II. Let this Exhortation be preſented and recommended to the Reverend Miniſters of the Goſpel; That they would dread and avoid further provoking and incenſing of the Anger of God, of this juſt and righteous God. You know the terrour of the Lord: it greatly concerns Miniſters to ſtep into the breach, and ſtand in the gap, between the Living and the Dead; ſo did Aaron, Phineas, Samuel, and the Levites in Nehemiah's and Ezra's time. Therefore be Exhorted for this end▪

1. To labour to walk cloſe with God in your places. Thoſe that are Leaders, guides and enſamples unto others, ſhould labour to walk Wiſely, 1 Pet. 5. 3. For the People, will and ſhould follow them, only with that Caution, as they follow Chriſt, 1 Cor. 11. 1, 2. Not with a blind devotion and fooliſh Credulity: its a Noble thing to do as the well bred Bereans did, Act. 17. 11. Miniſters are to be Copies not only in Doctrine but in Converſation: and what can be hoped for if they are Vain, Looſe, Luxurious, Extravagant or Unſavory; they are the Salt of the Earth, and if the Salt have loſt its Savour, and is become fooliſh, wherewith ſhall it be Salted, Mat. 5. 13. Take heed to your ſelves—that you may ſave your ſelves, and them that hear you, 1 Tim. 4. 16.

2. Uſe utmoſt endeavour to bring back your People unto the Lord God of our Fathers; this is the way to prevent any further provoking of the offended Juſtice of God againſt our Land. It is true there has been much ſtriving of the Miniſtry herein; many have ſpent themſelves in this labour and expired, and breathed forth their Souls into the boſom of Jeſus Chriſt in their Agonies of this undertaking. And what can thoſe do that are left, whoſe ſtrength is ſo much weakened in the way? And yet we muſt labour, and ſtrive and be faithful unto the death, Rev. 2. 10. the Levites did ſo in Jehoſophat's time, and there came good of it; as in 2 Chron. 19. 4. & 8. And there is the late Declaration of the Authority among us, which is a good teſtimony for them, that their hands ſhall be with us; And if they are not, will be a moſt pungent teſtimony againſt 〈◊〉 ; for 'tis laid up in the Records of Heaven, in perpetu • m Re •• memori • m. Let it be like the ſound of going in the tops of the Mulberry Trees to encourage us to beſtir our ſelves; as 2 Sam. 5. 24. for it may properly be ſaid unto us, as was ſaid unto him, Ariſe, for this 〈◊〉 belongeth unto thee, Ezra 10. 4. Thus the Goſpel was at firſt introduced, and this is the way to propagate and perpetuate it: And He ſhall go before him in the Spirit and power of Elias, to turn the hearts of the Fathers to the Children, and of the diſobedient, to the wiſdom of the Juſt, to make ready a people prepared for the Lord. This is the way to keep off the Curſe from our I and.—And He ſhall turn the heart of the Children to the fathers, leſt I come and ſmite the earth with a Curſe, Mal. 4. 6. And this will Reſtore to us proſperity, Jer. 22. 15, 16. So it did to Jehoſhaphat and to his People, 2 Chron. 17. 3. And the Lord was with Jehoſaphat becauſe He walked in the firſt ways of David his father. Davids firſt ways were his beſt ways. And ſo doubtleſs, New-England's firſt were their beſt ways: It is true they were but men at firſt, and had their imperfections and infirmities: But they were Excellent men, men of Renown, a choſen and pickt Generation, the very flower of the R •• or •• ation, ſifted out by God's own hand, and out-ſtretched Arm: They were a generation of great wiſdom, of great Learning, of great grace and experience and acquaintance with God; of great tryals, afflictions & perſecutions, how little ſoever ſome account of them, and their work and way now, and do induſtriouſly, forſake and reproach it, and condemn them for tranſgreſſors; they that deſtroy the things that are built up, make thoſe builders tranſgreſſors, Gal. 2. 18. But they were truly their beſt ways, their ways of Faith and Repentance, their ways of Piety, Sincerity and Purity; their ways of Love to, zeal for, delight in God and Chriſt, and Goſpel, and Goſpel Miniſters and Ordinances; their ways of pure and holy Churches, and Worſhip, and Saints which they were built of; for they that build up their Churches of mud Walls, and think to keep them clean with the beſom of Diſcipline, are like to have an hard task of it, and but little bleſſing upon it. All the Sons of Sion ſhould be like the fine Gold, and this is like our firſt golden Candleſticks; thus ſhould our people be brought back.

In particular,

1. Let us labour to bring them back in regard of Principles, unto the firſt Principles of our Fathers in New-England, after that they were ſetled, and had cleared up things; ſo that they did clearly, diſtinctly and profeſſedly declare their principles & publiſh them; theſe principles owned and avowed by them, and skreened from thoſe miſinterpretations which ſome would reproach them with, ſhould we return unto: It's a ſad conſideration, that there has been ſo great, ſinful and very grievous bandying and beating about principles, That the Enemy, who loves to fiſh in troubled waters, has almoſt fiſhed away all, or at leaſt all our good and firſt principles from us: And left us a drift in an unſettled fluctuant poſture, to our ſhame and humiliation.

With reſpect to principles, let me propound three things.

1. Let our Principles be Scriptural. The Holy Scripture is that Golden Rule which we ſhould meaſure the Sanctuary with, Rev. 11. 1. Ezek. 40. 3. This is the true and only Standard of the Sanctuary; if this be not attended unto, all in the Sanctuary will be marred & corrupted; Churches will be corrupted, Ordinances will be corrupted; and viſible Saints will be corrupted: Miniſters they will not be as Gods mouth, as they ought to be, Jer. 15. 19. They will not be able to keep the charge of the holy things of God, and then he will be diſpleaſed with them as He was, Ezek. 44. 8, 9.—11. v. however they may be continued to be Miniſters ſtill. There are no other meaſures of men or Angels will quadrate with Gods Sanctuary, but only this Golden Rule. Miniſters muſt teach only what Jeſus Chriſt has commanded them, Mat. 28. 20. Teaching them to obſerve all things whatſoever I command you.—And the Commands of Jeſus Chriſt are in the Holy Scriptures, therefore unto Scriptural Principles ſhould we labour to bring them back.Mr. 〈◊〉 Election Sermon. A very able comprehenſive head and holy heart, near thirty years ago, did in this Place lay down this Rule, and it is a good one. Let Truth be Truth how contrary ſoever it be to any, to their apprehenſions, intereſts and inclinations. Scripture Truth is Truth indeed.

2. Let our principles be Rational, thoſe that are not Rational, are not Scriptural: here it holds true, Si collidimur frangimur. Principles ſhould not be like Ropes of Sand, meer 〈◊〉 , they ſhould carry a certain demonſtrativeneſs of Reaſon with them, Tit. 1. 9. as the word there imports.

3. Let Principles be as much as is poſſible according to the Good Old way. It's true, we ſhould not take principles on truſt, or the Authority of men; becauſe that theſe or thoſe men were ſo opinionated: And it is as true, we ſhould not reject them upon truſt; not reject them, becauſe theſe and thoſe men diſlike of, and are prejudiced againſt them. To leave old Principles proved and approved by the moſt Eminent Servants of God, and Societies of God's People, and by God himſelf, and take up with new ones in their ſtead, is no better than ſetting up of new Gods; Gods newly brought up, Deut. 32. 17. This was their ſin; and if we do ſo, it will be our ſin and ſhame: Therefore let us adhere, and bring back all to the good old Principles, which have been thus proved and approved; and walk in the way of good men, as the advice of Wiſdom, even of Jeſus Chriſt is, Prov. 2. 20. And it was Chriſt's way to reduce things to what they were at the beginning, and ſo to regulate them, ſo in the caſe of Marriage; and ſo he directs them: Do the firſt works, Rev. 2. 5. And thoſe that do indeed know the good of the firſt, will adhere unto them, Luk. 5. 39. No man having drunk old wine, ſtraightway deſireth new; for he ſaith the old is better. And thus we ſhould endeavour to bring back all to the firſt Principles of our Fathers, and ſo to their firſt Ways.

3. Let us endeavour not only to engage the Hearts of our People to us, but their Prayers for us It's a good thing for Miniſters to have the hearts of their People; the Word of the Goſpel is more like to have its free courſe, and run from the heart to the heart. But they ſhould alſo endeavour to have their Prayers, and this will engage and diſpoſe them to profit by them; this therefore is a moſt deſirable, pleaſant and precious thing: As an ear-ring of gold, and an ornament of fine gold; ſo is a wiſe reprover upon an obedient ear, Prov. 25. 12.

The third branch of the EXHORTATION follows,

III. The Exhortation ſpeaks to the People of All Sorts, Old and Young, High, and Low, Rich and Poor, in their ſeveral Stations; that they would very earneſtly endeavour and do their utmoſt, That the Juſtice of God may not be further provoked againſt us. God is angry with us; his Juſtice is offended; or elſe we muſt ſay as the Enemy of God and his People ſaith, That the Lord's Hand hath not done all this, Deut. 32. 27. For all that has come upon us is either from the Lord or it is ſome Chance that has happened unto us: Therefore let us not halt between two opinions. And if we do indeed acknowledge God; we have cauſe to ſay as Pſal. 119. 120. My fleſh trembles for fear of thee, and I am afraid of thy Judgments. Therefore dont put more fuel into this devouring fire, nor oyl into this conſuming flame.

Here are three things to be attended.

1. Take heed of and avoid Goſpel Sins. Where the Goſpel comes there are the greateſt Sins in the World; ſuch Sins are more hainous than the Sins of Sodom, Matt. 11. 20—24. Goſpel neglecting, Goſpel refuſing, and Goſpel deſpiſing; Impenitence, Unbelief, hardneſs of Heart; Ignorance of, unthankfulneſs for, and barrenneſs under Jeſus Chriſt in his Goſpel; loathing the Heavenly Manna; Lukewarmneſs, Hypocriſy, and taking up with a ſhew and appearance inſtead of ſubſtance, Luk. 8. 18. And falling off from and forſaking Jeſus Chriſt for this preſent evil World: Theſe are Sins to be avoided, if we would not have God provoked yet more.

2. Walk before God in your Houſes in a perfect way. God has raiſed us up Families like Flocks, and filled our Land with People; Families are Societies which nature inſtitutes; and the Heads of them by a natural right govern them; and Religious Heads ſhould govern them for God. We ſay, that We and our Families are Abrahams Children, Abrahams Children are of the Faith of Abraham, Gal. 3. 6, 7, 9. And ſhould do the works of Abraham, Jo • . 8. 39, 40. Now Abraham commanded his Houſe to Serve the Lord, Gen. 18. 19. If we would ſhine as lights in an evil Generation: if we would be of another Spirit, than the World are of, we muſt do as Joſhua did: Reſolve every one, As for me and mine Houſe, We will Serve the Lord, Joſh. 24. 15. Mend Families and mend all, ruin Families and ruin all. It is a ſad Omen to Conſider how many of the moſt noted Families in this Country are utterly extinct or worſe: Fond Indulgence and Remiſneſs in Family Government deſtroys Families: it brings Belialiſm into our Land, which does diffuſe it ſelf abroad, and paſſeth like oyl into our bones. And if Eli's Sins be found among us, we muſt expect Eli's Judgments, and have had a ſevere taſte of them already: our Children have been brought forth for the Murderer; they have been numbred from year to year theſe many years to the Sword, to Famine, to Captivity, to Sickneſs, to Shipwrack and to Death, by Scor •• and by hundreds of them.

3. Be much in Prayer. Prayer is the very breath and vital Air of a Child of God, 'tis their guiſe to be much in Prayer, they are Spirited for it. There's the Spirit of Adoption, even the Spirit of Jeſus Chriſt in them, Gal. 4. 6. And this Spirit helps them to Pray, Rom. 8. 26. And gives them boldneſs with God, Heb. 4. 16. Pray therefore for the Effuſions of this Spirit: Pray for the Kingdom and Glory of the Lord Jeſus Chriſt: Pray for the Churches that they may be kept Pure and Entire: Pray for the Children of the Lords People, that He would Circumciſe their Hearts to fear him, and that He would help his Servants aright, clearly to diſcern, and faithfully and ſucceſsfully to do their Duty to them; that they may not become a Generation of his Wrath: And this Prayer of Faith is the beſt way to prevent the encreaſe, and extinguiſh the flames which are kindled upon us round about, by which we have been ſet on Fire, and are ſtill burning: for this will engage the interceſſion of our Lord Jeſus Chriſt, which is the moſt precious and acceptable incenſe of Atonement, Rev. 8. 3, 4.

To enforce this whole APPLICATION, there are theſe four Conſiderations.

1. It is a moſt Juſt and Righteous thing that we ſhould do ſo. That we ſhould Seek Atonement through Jeſus Chriſt; and that we ſhould Juſtify God, in all the Evils and Judgments of God againſt us; and that we ſhould Lament and Amend our own Sins and Unrighteouſneſs before the Lord, and endeavour all to do our utmoſt that this Offended Juſtice of God may not be more provoked againſt us: Theſe are Juſt and Right things, ſuch as we owe to our own Souls, to one another, and alſo to the Lord our God.

2. This is the trueſt accepting of the puniſhment of our Sins; when God puniſhes Sin, i. e. does inflict evil upon his People or Chaſtiſe them for their Sins: He expects they ſhould be humble under his hand; Exalt him, kiſs the Rod, and lye in the duſt, if there be hope, Lam. 3. 29.—31. And this is one of his great ends which God aims at, and 'tis acceptable to him to ſee it attained; therefore when he ſaw it in Ephraim, his bowels were moved for him, Jer. 31. 18. And if this end be attained upon us, his bowels will yet be moved for New-England, and his repentings will be enkindled together. Of old time God has encouraged his People, that in this way they ſhould hope for his gracious and effectual remembring of them. If they confeſs their iniquity;—if then their uncircumciſed heart be humbled, and they then accept the puniſhment of their iniquity: Then will I remember my Covenant with Jacob, and alſo my Covenant with Iſaac, and alſo my Covenant with Abraham, will I remember, and I will remember the Land, Lev. 26. 40, 41, 42. God has been in Covenant with three Generations in this Land; and if we now accept the puniſhment of our ſins, ſurely he will remember his people, his Covenant and his Land.

3. It is the moſt proper and only courſe to Cure all our Maladies. Our Maladies are great; the ſymptoms grievous, inveterate if not deſperate; the whole head is ſick, the whole heart is faint, Iſa. 1. 5. And we have our healers, bleſſed be God for it; Iſa. 3. 7. But there's no method, there is no application will be ſo effectual and ſo ſucceſsful as this; it would cure our Moral and our Political, our Eccleſiaſtical and our Civil, our Perſonal and Publick Maladies; it would heal our guilt of Sin which makes ſick. The Inhabitants ſhall not ſay I am ſick, for the people that dwell therein, ſhall be forgiven their iniquity, Iſa. 33. 24. It would heal our deviations and declenſions, our murmurings, evil jealouſies, our perverſe Spirits, diſtractions and all our breaches; and confirm our hopes and our faith.

4. This will be the only way to extract Good out of all our Evils, either come or coming. Extracts are excellent noble Remedies; when the malignity of the evil is corrected, then it is reconciled, and the virtue of it may be enjoyed; our worſt evils will be Salubrious, as far as 'tis poſſible they ſhould be. And all thoſe that will try the experiment, ſhall at leaſt be ſure to ſave their own Souls.—They ſhould deliver but their own Souls by their Righteouſneſs, ſaith the Lord, Ezek. 14. 14. And there is as much hope for the whole in this way as any: That yet there may come good out of evil to us; light out of darkneſs, and life out of death, at leaſt in the utmoſt iſſue and event of them: That God will acknowledge us as he did the good figs; And though a basket of them ſhould be carried into Babylon, it ſhall be for their good;—becauſe he will ſet his eyes upon them for good.—And will give them an heart to know him, that he is the Lord, and they ſhall be his people, and he will be their God, as Jer. 24. 5, 6, 7. Then he will ariſe for us, and render a reward to our neighbours, ſeven fold into their boſom, their reproach wherewith they have reproached, &c. Pſal. 79. 12. And we may juſtly make the ſame concluſion which the man after Gods own heart did, Pſal. 41. 12, 13. As for us he will uphold us in our integrity, and ſet us before his face for ever. Bleſſed be the Lord God of Iſrael, from Everlaſting to Everlaſting. Amen, and Amen.